Académique Documents
Professionnel Documents
Culture Documents
ﺍﻟﻌﺮﺍﻗﻴﺎﺕ ﺍﻷﻭﱃ
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻜﻮﰲ ﺍﳉﻌﻔﻲ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﺃﻭﻝ ﺷﻌﺮ ﻗﺎﻟﻪ ﰲ ﺻﺒﺎﻩ
ﻭﻓﺭﻕ ﺍﻟﻬﺠﺭ ﺒﻴﻥ ﺍﻟﺠﻔﻥ ﻭﺍﻟﻭﺴﻥ ﺃﺒﻠﻰ ﺍﻟﻬﻭﻯ ﺃﺴﻔﺎﹰ ﻴﻭﻡ ﺍﻟﻨﻭﻯ ﺒﺩﻨﻲ
ﻳﻘﺎﻝ ﺑﻠﻰ ﺍﻟﺜﻮﺏ ﻳﺒﻠﻰ ﺑﻠﻰ ﻭﺑﻼﺀ .ﻭﺃﺑﻼﻩ ﻏﲑﻩ ﺇﺑﻼﺀ .ﻭﺍﻷﺳﻒ :ﺷﺪﺓ ﺍﳊﺰﻥ .ﻳﻘﺎﻝ :ﺃﺳﻒ ﻳﺄﺳﻒ ﺃﺳﻔﺎﹰ
ﻓﻬﻮ ﺁﺳﻒ ﻭﺃﺳﻴﻒ ،ﻭﻣﻌﲎ ﺇﺑﻼﺀ ﺍﳍﻮﻯ ﺍﻟﺒﺪﻥ :ﺇﺫﻫﺎﺏ ﳊﻤﺔ ﻭﻗﻮﺗﻪ ،ﲟﺎ ﻳﻮﺭﺩ ﻋﻠﻴﻪ ﻣﻦ ﺷﺪﺍﺋﺪ .ﻭﺧﺺ
ﻳﻮﻡ ﺍﻟﻨﻮﻯ ،ﻷﻥ ﺑﺮﺡ ﺍﳍﻮﻯ ﺇﳕﺎ ﻳﺸﺘﺪ ﻋﻨﺪ ﺍﻟﻔﺮﺍﻕ ،ﻭﺍﳍﻮﻯ ﻋﺬﺏ ﻣﻊ ﺍﻟﻮﺻﺎﻝ ﺳﻢ ﻣﻊ ﺍﻟﻔﺮﺍﻕ ﻛﻤﺎ ﻗﺎﻝ
ﺍﻟﺴﺮﻯ ﺍﻟﺮﻓﺎﺀ:
ﻴﻭﻤﺎﹰ ﺤﻼﻭﺘﻬﺎ ﺍﻟﻔﺭﺍﻕ ﺒﺼﺎﺒﻪ ﻭﺃﺭﻯ ﺍﻟﺼﺒﺎﺒﺔ ﺃﺭﻴﺔﹰ ﻤﺎ ﻟﻡ ﻴﺸﺏ
ﻭﺍﻧﺘﺼﺐ ﺃﺳﻔﺎﹰ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ،ﻭﺩﻝ ﻋﻠﻰ ﻓﻌﻠﻪ ﻣﺎ ﺗﻘﺪﻣﻪ ﻣﻦ ﻗﻮﻟﻪ :ﺃﺑﻠﻰ ﺍﳍﻮﻯ ﻷﻥ ﺇﺑﻼﺀ ﺍﳍﻮﻯ ﺑﺪﻧﻪ ﻳﺪﻝ
ﻋﻠﻰ ﺃﺳﻔﻪ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﺃﺳﻔﺖ ﺃﺳﻔﺎﹰ ،ﻭﻣﺜﻠﻪ ﻛﺜﲑ ﰲ ﺍﻟﺘﱰﻳﻞ؛ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﺻﻨﻊ ﺍﷲ ﺍﻟﺬﻱ ﺃﺗﻘﻦ ﻛﻞ
ﺷﻲﺀ" ،ﻭﻳﻮﻡ ﺍﻟﻨﻮﻯ :ﻇﺮﻑ ﻟﻺﺑﻼﺀ ،ﻭﻣﻌﻤﻮﻟﻪ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻤﻮﻟﻪ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﻔﺎﹰ .
ﻭﺍﳌﻌﲎ ﻳﻘﻮﻝ :ﺃﺩﻯ ﺍﳍﻮﻯ ﺑﺪﱐ ﺇﱃ ﺍﻷﺳﻒ ،ﻭﺍﳍﺰﺍﻝ ،ﻳﻮﻡ ﺍﻟﻔﺮﺍﻕ ،ﻭﺑﻌﺪ ﺍﳍﺠﺮ ﻣﻦ ﺍﳊﺒﻴﺐ؛ ﺑﲔ ﺟﻔﲏ
ﻭﺍﻟﻨﻮﻡ .ﺃﻱ :ﱂ ﺃﺟﺪ ﺑﻌﺪﻩ ﻧﻮﻣﺎﹰ ﻭﻻ ﺭﺍﺣﺔ .
ﺃﻁﺎﺭﺕ ﺍﻟﺭﻴﺢ ﻋﻨﻪ ﺍﻟﺜﻭﺏ ﻟﻡ ﻴﺒﻥ ﺭﻭﺡ ﺘﺭﺩﺩ ﻓﻲ ﻤﺜﻝ ﺍﻟﺨﻼﻝ ﺇﺫﺍ
ﻳﻘﻮﻝ :ﺭﻭﺡ ﺗﺮﺩﺩ :ﺃﻱ ﲡﻲﺀ ﻭﺗﺬﻫﺐ ،ﰲ ﺑﺪﻥٍ ﻣﺜﻞ ﺍﳋﻼﻝ ﰲ ﺍﻟﻨﺤﻮﻝ ﻭﺍﻟﺪﻗﺔ ﻭﺍﳍﺰﺍﻝ ،ﲝﻴﺚ ﺇﺫﺍ ﻃﲑﺕ
ﺍﻟﺮﻳﺢ ﻋﻨﻪ ﺍﻟﺜﻮﺏ ﱂ ﻳﻈﻬﺮ ﺫﻟﻚ ﺍﻟﺒﺪﻥ ﻟﺪﻗﺘﻪ .ﺃﻱ :ﺇﳕﺎ ﻳﺮﻯ ﳌﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﻮﺏ ،ﻓﺈﺫﺍ ﺫﻫﺐ ﺍﻟﺜﻮﺏ ﻓﻬﻮ
ﻻ ﻳﺮﻯ .ﻭﻣﺜﻞ ﺍﳋﻼﻝ ﺻﻔﺔ ﻟﻠﻤﻮﺻﻮﻑ ﺍﶈﺬﻭﻑ ،ﺗﻘﺪﻳﺮﻩ :ﰲ ﺑﺪﻥٍ ﻣﺜﻞ ﺍﳋﻼﻝ .
ﻭﺃﻗﺮﺃﱐ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺮﻭﺿﻲ :ﰲ ﻣﺜﻞ ﺍﳋﻴﺎﻝ؛ ﻭﻗﺎﻝ :ﺃﻗﺮﺃﱐ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺸﻌﺮﺍﱐ ﺧﺎﺩﻡ ﺍﳌﺘﻨﱯ :ﰲ ﻣﺜﻞ
ﺍﳋﻴﺎﻝ ﻭﻗﺎﻝ :ﻭﱂ ﺃﲰﻊ ﺍﳋﻼﻝ ،ﻭﻣﺎ ﺩﻭﻧﻪ ﻣﻦ ﺍﻟﺒﻴﺖ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ،ﻭﺇﻥ ﺍﻟﻮﺃﻭﺍﺀ ﺍﻟﺪﻣﺸﻘﻲ ﲰﻊ
ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻓﺄﺧﺬﻩ ﻭﻗﺎﻝ:
ﺴﻭﻯ ﺭﻭﺡ ﺘﺭﺩﺩ ﻓﻲ ﺨﻴﺎﻝ ﻭﻤﺎ ﺃﺒﻘﻰ ﺍﻟﻬﻭﻯ ﻭﺍﻟﺸﻭﻕ ﻤﻨﻲ
ﻭﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺃﺳﺮﻙ ﲝﺒﻪ ،ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﻣﻨﻚ ،ﻭﺍﻧﺘﺼﺐ ﺃﻫﻼﹰ ﺑﻔﻌﻞ ﻣﻀﻤﺮ ﺗﻘﺪﻳﺮﻩ :ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻫﻼﹰ
ﺑﺘﻠﻚ ﺍﻟﺪﺍﺭ؛ ﻟﺘﻜﻮﻥ ﻣﺄﻫﻮﻟﺔ؛ ﺃﻱ ﺫﺍﺕ ﺃﻫﻞٍ؛ ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﻣﺄﻫﻮﻟﺔ ﺇﺫﺍ ﺳﻘﻴﺖ ﺍﻟﻐﻴﺚ ﻓﺄﻧﺒﺘﺖ ﺍﻟﻜﻸ ،ﻓﻴﻌﻮﺩ
ﺇﻟﻴﻬﺎ ﺃﻫﻠﻬﺎ ،ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺩﻋﺎﺀ ﳍﺎ ﺑﺎﻟﺴﻘﻴﺎ .
ﻨﻀﻴﺠ ﺔٍ ﻓﻭﻕ ﺨﻠﺒﻬﺎ ﻴﺩﻫﺎ ﻅﻠﺕ ﺒﻬﺎ ﺘﻨﻁﻭﻱ ﻋﻠﻰ ﻜﺒﺩٍ
ﻳﺮﻳﺪ ﻇﻠﻠﺖ ،ﻓﺤﺬﻑ ﺃﺣﺪ ﺍﻟﻼﻣﲔ ﲣﻔﻴﻔﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﻓﻈﻠﺘﻢ ﺗﻔﻜﻬﻮﻥ".
ﻳﻘﻮﻝ :ﻇﻠﻠﺖ ،ﺑﺘﻠﻚ ﺍﻟﺪﺍﺭ ﺗﻨﺜﲏ ﻋﻠﻰ ﻛﺒﺪﻙ ﻭﺍﺿﻌﺎﹰ ﻳﺪﻙ ﻓﻮﻕ ﺧﻠﺒﻬﺎ ،ﻭﺍﶈﺰﻭﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻛﺜﲑﺍﹰ ﳌﺎ ﳚﺪ
ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺣﺮﺍﺭﺓ ﺍﻟﻮﺟﺪ ﳜﺎﻑ ﻋﻠﻰ ﻛﺒﺪﻩ ﺃﻥ ﻳﻨﺸﻖ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﻏﲑﻩ:
ﻋﻠﻰ ﻜﺒﺩﻱ ﻤﻥ ﺨﺸﻴﺔٍ ﺃﻥ ﺘﺼﺩﻋﺎ ﻋﺸﻴﺔ ﺃﺜﻨﻰ ﺍﻟﺒﺭﺩ ﺜﻡ ﺃﻟﻭﺜﻪ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻭﻀﻌﻭﺍ ﺃﻨﺎﻤﻠﻬﻡ ﻋﻠﻰ ﺍﻷﻜﺒﺎﺩ ﻟﻤﺎ ﺭﺃﻭﻫﻡ ﻟﻡ ﻴﺤﺴﻭﺍ ﻤﺩﺭﻜ ﺎﹰ
ﻭﺍﻻﻧﻄﻮﺍﺀ ﻛﺎﻻﻧﺜﻨﺎﺀ ،ﻭﺍﻟﻨﻀﺞ ﻟﻠﻴﺪ ،ﻭﻟﻜﻦ ﺟﺮﻯ ﻧﻌﺘﺎﹰ ﻟﻠﻜﺒﺪ ﰲ ﺍﻹﻋﺮﺍﺏ ﻹﺿﺎﻓﺔ ﺍﻟﻴﺪ ﺇﻟﻴﻬﺎ ﻛﻘﻮﻟﻪ
ﺗﻌﺎﱃ" :ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻈﻠﻢ ﺃﻫﻠﻬﺎ" ﻓﺈﻥ ﺍﻟﻈﻠﻢ ﻟﻸﻫﻞ ،ﻭﺟﺮﻯ ﺻﻔﺔ ﻟﻠﻘﺮﻳﺔ .
ﻭﺍﳌﻌﲎ :ﺍﻟﱵ ﻇﻠﻢ ﺃﻫﻠﻬﺎ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﺗﻘﻮﻝ ﻣﺮﺭﺕ ﺑﺎﻣﺮﺃﺓ ﻛﺮﳝﺔٍ ﺟﺎﺭﻳﺘﻬﺎ ،ﺗﺼﻔﻬﺎ ﺑﻜﺮﻡ ﺍﳉﺎﺭﻳﺔ ،ﻭﺟﻌﻞ
ﺍﻟﻴﺪ ﻧﻀﻴﺠﺔ ﻷﻧﻪ ﺃﺩﺍﻡ ﻭﺿﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻜﺒﺪ ﻓﺄﻧﻀﺠﺘﻬﺎ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ،ﻭﳍﺬﺍ ﺟﺎﺯ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﻟﻜﺒﺪ،
ﻭﺍﻟﻌﺮﺏ ﺗﺴﻤﻲ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻃﺎﻟﺖ ﺻﺤﺒﺘﻪ ﺇﻳﺎﻩ ﻛﻘﻮﳍﻢ ﻟﻔﻨﺎﺀ ﺍﻟﺪﺍﺭ :ﺍﻟﻌﺬﺭﺓ ،ﻭﻟﻠﻤﻄﻤﺌﻦ ﻣﻦ
ﺍﻷﺭﺽ :ﺍﻟﻐﺎﺋﻂ .ﻭﺇﺫﺍ ﺟﺎﺯ ﺗﺴﻤﻴﺘﻪ ﺑﺎﺳﻢ ﻣﺎ ﻳﺼﺤﺒﻪ ﻛﺎﻧﺖ ﺍﻹﺿﺎﻓﺔ ﺃﻫﻮﻥ ﻭﻟﻄﻮﻝ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ
ﺍﻟﻜﺒﺪ ﺃﺿﺎﻓﻬﺎ ﺇﻟﻴﻪ ،ﻛﺄﺎ ﻟﻠﻜﺒﺪ ﳌﺎ ﱂ ﺗﺮ ﺇﻻ ﻋﻠﻴﻬﺎ ،ﻭﺍﳋﻠﺐ :ﻏﺸﺎﺀ ﻟﻠﻜﺒﺪ ﺭﻗﻴﻖ ﻻﺻﻖ ﺎ ،ﻭﺍﺭﺗﻔﻊ ﻳﺪﻫﺎ
ﺑﻨﻀﻴﺠﺔ ،ﻭﻫﻮ ﺍﺳﻢ ﻓﺎﻋﻞ ﻳﻌﻤﻞ ﻋﻤﻞ ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﺗﻘﻮﻝ :ﻣﺮﺭﺕ ﺑﺎﻣﺮﺃﺓٍ ﻛﺮﳝﺔٍ ﺟﺎﺭﻳﺘﻬﺎ ،ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ
ﺍﻟﻨﻀﻴﺠﺔ ﻣﻦ ﺻﻔﺔ ﺍﻟﻜﺒﺪ ،ﻓﻴﺘﻢ ﺍﻟﻜﻼﻡ ﰒ ﺫﻛﺮ ﻭﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻰ ﺍﻟﻜﺒﺪ ،ﻭﺍﻷﻭﻝ ﺃﻭﱃ .
ﺍﶈﺐ ﺃﺭﺍﺩ ﺑﻪ ﻧﻔﺴﻪ ،ﻭﺍﻟﻜﻨﺎﻳﺔ ﰲ ﺃﺑﺮﺩﻫﺎ ﻟﻨﺎﺭ ﺍﳍﻮﻯ ،ﻭﻛﺄﻥ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻋﻠﺔ ﰲ ﺳﺆﺍﻟﻪ ﺍﳊﺎﺩﻳﲔ ﺍﻟﻮﻗﻮﻑ
ﺑﺎﶈﺒﻮﺑﺔ .
ﻳﻘﻮﻝ :ﺇﻥ ﰲ ﻓﺆﺍﺩﻱ ﻧﺎﺭﺍﹰ ﻣﻦ ﻫﻮﺍﻱ ﺇﻳﺎﻫﺎ ،ﻭﺍﳉﺤﻴﻢ ﰲ ﺟﻨﺒﻬﺎ ﺃﺑﺮﺩﻫﺎ ،ﻳﻌﲏ ﺃﻥ ﺃﺑﺮﺩ ﻧﺎﺭ ﺍﳍﻮﻯ ﻣﺜﻞ ﺃﺣﺮ
ﻧﺎﺭ ﺍﳉﺤﻴﻢ؛ ﻭﻗﺼﺪ ﺑﺬﻟﻚ ﺗﻌﻈﻴﻢ ﺍﳍﻮﻯ ،ﻭﻗﺪ ﻭﺭﺩ ﺍﳋﱪ ﺑﺄﻥ ﻧﺎﺭ ﺟﻬﻨﻢ ﺗﺰﻳﺪ ﻋﻠﻰ ﻧﺎﺭ ﺍﻟﺪﻧﻴﺎ ﺑﺴﺒﻌﲔ
ﺩﺭﺟﺔ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﺑﺮﺩ ﻫﺬﻩ ﺍﻟﻨﺎﺭ ﺗﺰﻳﺪ ﻋﻠﻰ ﺃﺣﺮ ﺗﻠﻚ ،ﻓﻼ ﻣﺒﺎﻟﻐﺔ ﻓﻮﻗﻪ .
ﻓﺼﺎﺭ ﻤﺜﻝ ﺍﻟﺩﻤﻘﺱ ﺃﺴﻭﺩﻫﺎ ﺸﺎﺏ ﻤﻥ ﺍﻟﻬﺠﺭ ﻓﺭﻕ ﻟﻤﺘﻪ
ﺍﻟﻔﺮﻕ :ﻣﻮﺿﻊ ﺍﻟﻔﺮﻕ ﻫﺎﻫﻨﺎ ،ﻭﻓﺮﻕ ﺍﻟﺮﺃﺱ :ﻭﺳﻄﻪ ،ﻭﺍﻟﻠﻤﺔ :ﻣﺎ ﺃﱂ ﺑﺎﳌﻨﻜﺐ ﻣﻦ ﺍﻟﺸﻌﺮ ،ﺍﻟﱵ ﻫﻲ ﺃﻓﻌﻞ
ﻣﻦ ﻛﺬﺍ ،ﻭﻫﻮ ﺍﻷﺷﺪ ﺳﻮﺍﺩﺍﹰ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺍﻻﺳﻢ ﺃﻱ ﻣﺴﻮﺩﻫﺎ ،ﻳﻌﲏ ﺍﻟﻠﻤﺔ .
ﻳﻘﻮﻝ :ﺷﺎﺏ ﺷﻌﺮ ﺭﺃﺳﻲ ﻣﻦ ﺃﱂ ﺍﻟﻔﺮﺍﻕ! ﻻ ﻣﻦ ﺍﻟﻜﱪ ﰲ ﺍﻟﺴﻦ ،ﺣﱴ ﺇﻥ ﺍﻟﺸﻌﺮ ﺍﻷﺳﻮﺩ ﺻﺎﺭ ﻛﺎﳊﺮﻳﺮ
ﺍﻷﺑﻴﺾ .ﻭﺇﳕﺎ ﺧﺺ ﻣﻮﺿﻊ ﺍﻟﻔﺮﻕ؛ ﻷﻥ ﺫﻟﻚ ﰲ ﻗﻤﺪﻡ ﺍﻟﺮﺃﺱ ،ﻭﺍﻟﻌﺮﺏ ﺗﺰﻋﻢ ﺃﻥ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺸﻴﺐ ﺇﺫﺍ
ﻛﺎﻥ ﻣﻨﻪ ﻛﺎﻥ ﻓﻴﻪ ﺩﻻﻟﺔ ﺍﻟﻜﺮﻡ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻔﺎ ﻛﺎﻥ ﻓﻴﻪ ﺩﻻﻟﺔ ﺍﻟﻠﺆﻡ ،ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﺜﻞ ﻗﻮﻝ
ﺍﻵﺧﺮ:
ﻋﻠﻲ ﻭﻟﻜﻥ ﺸﻴﺒﺘﻨﻲ ﺍﻟﻭﻗﺎﺌﻊ ﻭﻤﺎ ﺸﺎﺏ ﺭﺃﺴﻲ ﻤﻥ ﺴﻨﻴﻥ ﺘﺘﺎﺒﻌﺕ
ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻳﻮﻣﺎﹰ ﳚﻌﻞ ﺍﻟﻮﻟﺪﺍﻥ ﺷﻴﺒﺎﹰ".
ﻴﻜﺎﺩ ﻋﻨﺩ ﺍﻟﻘﻴﺎﻡ ﻴﻘﻌﺩﻫﺎ ﺒﺎﻨﻭﺍ ﺒﺨﺭﻋﻭﺒﺔٍ ﻟﻬﺎ ﻜﻔ ﻝٌ
ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ :ﺑﺎﻧﻮﺍ ﻷﺻﺤﺎﺏ ﺍﻟﻌﲑ ،ﺃﻭ ﺍﳊﺪﺍﺓ ،ﻭﺍﳋﺰﻋﻮﺑﺔ :ﺍﳉﺎﺭﻳﺔ ﺍﻟﻨﺎﻋﻤﺔ ﺍﳉﺴﻢ ،ﺍﻟﻠﻴﻨﺔ ﺍﻟﻌﺼﺐ،
ﺍﻟﻄﻮﻳﻠﺔ .
ﻳﻘﻮﻝ :ﺑﺎﻧﻮﺍ ﲜﺎﺭﻳﺔ ﺧﺮﻋﻮﺑﺔ ﻋﻈﻴﻤﺔ ﺍﻟﻌﺠﺰ ،ﺣﱴ ﺇﺎ ﻣﻦ ﻛﱪ ﻛﻔﻠﻬﺎ ﻳﻘﺮﺏ ﻛﻔﻠﻬﺎ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺃﻥ
ﻳﻘﻌﺪﻫﺎ ﻭﻳﻠﻘﻴﻬﺎ .ﻭﻣﺜﻠﻪ ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻗﻮﻟﻪ:
ﺘﺠﺎﻫﺩ ﺒﺎﻟﻤﺸﻲ ﺃﻜﻔﺎﻟﻬﺎ ﺒﺩﺕ ﺒﻴﻥ ﺤﻭﺭٍ ﻗﺼﺎﺭ ﺍﻟﺨﻁﺎ
ﺴﺒﺤﻠﺔﹲٍ ﺃﺒﻴﺽ ٍﻤﺠﺭﺩﻫﺎ ﺭﺒﺤﻠﺔﹲٍ ﺃﺴﻤﺭٍ ﻤﻘﺒﻠﻬﺎ
ﺍﻟﺮﲝﻠﺔ :ﺍﻟﻀﺨﻤﺔ ﺍﳊﺴﻨﺔ ﺍﳋﻠﻖ ،ﻭﺍﻟﺴﺒﺤﻠﺔ :ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ .ﻭﻗﻴﻞ :ﺍﻟﺴﻤﻴﻨﺔ ﺍﻟﻠﺤﻴﻤﺔ .ﻭﻣﻘﺒﻠﻬﺎ :ﺃﺭﺍﺩ
ﺑﻪ ﺷﻔﺘﻬﺎ ،ﻷﺎ ﻣﻮﺿﻊ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﻐﺎﻟﺐ ،ﻭﻳﺴﺘﺤﺴﻦ ﻓﻴﻬﺎ ﺍﻟﺴﻤﺮﺓ ،ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻭﺟﻬﻬﺎ ﻭﺳﻮﺍﻟﻔﻬﺎ ،ﻷﻥ
ﺇﱃ :ﻳﺘﺼﻞ ﺑﻘﻮﻟﻪ :ﻣﺮﲤﻴﺎﺕٍ ﻭﺍﻹﻳﺮﺍﺩ :ﺃﺭﺍﺩ ﺑﻪ ﺇﻭﺭﺍﺩﻫﺎ ﻭﻫﻮ ﺍﻹﺗﻴﺎﻥ ﺑﺎﳌﻮﺍﺷﻲ ﺇﱃ ﺍﳌﺎﺀ ،ﻭﺍﻹﺻﺪﺍﺭ:
ﺑﲔ ﺃﻥ ﻗﺮﻳﺸﺎﹰ ﻳﺴﺘﻀﻴﺌﻮﻥ ﺑﻨﻮﺭﻩ ،ﻭﺟﻌﻠﻮﻩ ﻷﻧﻔﺴﻬﻢ ﻛﺎﻟﺸﻤﺲ ﻭﺍﳍﻼﻝ ،ﰲ ﺎﺭﻫﻢ ﻭﻟﻴﻠﻬﻢ ،ﻭﺃﺿﺎﻑ
ﺍﻟﺸﻤﺲ ﺇﱃ ﺍﻟﻀﺤﺎ؛ ﻷﻧﻪ ﺍﺳﻢ ﻷﻭﺍﺋﻞ ﺍﻟﻨﻬﺎﺭ ،ﻭﺃﺿﺎﻑ ﺍﳍﻼﻝ ﺇﱃ ﺍﻟﻠﻴﻠﺔ ﻷﻧﻪ ﻳﺴﻤﻰ ﻫﻼﻻﹰ ﰲ ﺃﻭﺍﺋﻞ
ﺍﻟﺸﻬﺮ؛ ﻟﻴﺪﻝ ﻋﻠﻰ ﺣﺪﺍﺛﺔ ﺳﻦ ﺍﳌﻤﺪﻭﺡ ،ﻭﺃﻥ ﻓﻴﻪ ﺭﺟﺎﺀ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻤﺎﺀ ،ﻭﺃﻧﻪ ﻣﻨﻈﻮﺭ ﺇﻟﻴﻪ ،ﻳﺮﻣﻘﻪ ﺍﻟﻨﺎﺱ
ﻭﻳﺼﺪﺭﻭﻥ ﻋﻦ ﺃﻣﺮﻩ ﻭﻴﻪ ،ﻭﳛﻜﻢ ﻓﻴﻬﻢ ﲝﻜﻤﻪ ،ﻭﺫﻟﻚ ﳐﺘﺺ ﺑﺎﳍﻼﻝ ،ﺇﺫ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺒﺪﺭ ﻛﻤﺎ ﻳﻨﻈﺮ
ﺇﱃ ﺍﳍﻼﻝ ،ﻭﻻ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﺪﺭ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳍﻼﻝ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ،ﰒ ﺑﲔ ﺃﻥ ﻗﺮﻳﺸﺎﹰ ﲟﱰﻟﺔ ﺍﻟﻘﻼﺩﺓ ﺯﻳﻨﺔ ،ﺃﺭﺍﺩ
ﻳﻘﻮﻝ :ﻓﺰﻉ ﺍﳊﺴﺎﺩ ﻣﻨﻪ ﻓﺰﻋﺎﹰ ﻋﻈﻴﻤﺎﹰ ﲝﻴﺚ ﻻ ﻗﺮﺍﺭ ﳍﻢ ﻣﻦ ﺍﳋﻮﻑ ،ﺣﱴ ﻛﺄﻥ ﻣﺎ ﻢ ﻣﻦ ﺍﳋﻮﻑ ﳛﺪﺭ
ﺃﻧﻔﺴﻬﻢ ﻣﺮﺓﹰ ﻭﻳﺼﻌﺪﻫﺎ ﺃﺧﺮﻯ ،ﻭﻫﺬﺍ ﺍﻟﻔﺰﻉ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺣﻴﺚ ﺃﻢ ﺧﺎﻓﻮﺍ ﺃﻥ ﻳﻌﻈﻢ ﳏﻠﻪ ﺑﺎﻧﺘﻘﺎﻣﻪ
ﻣﻨﻬﻢ ،ﺃﻭ ﺧﺎﻓﻮﺍ ﻧﻔﺲ ﺍﻻﻧﺘﻘﺎﻡ .
ﺃﻨﺫﺭﻫﺎ ﺃﻨﻪ ﻴﺠﺭﺩﻫﺎ ﺘﺒﻜﻲ ﻋﻠﻰ ﺍﻷﻨﺼﻝ ﺍﻟﻐﻤﻭﺩ ﺇﺫﺍ
ﻭﺃﻨﻪ ﻓﻲ ﺍﻟﺭﻗﺎﺏ ﻴﻐﻤﺩﻫﺎ ﻟﻌﻠﻤﻬﺎ ﺃﻨﻬﺎ ﺘﺼﻴﺭ ﺩﻤ ﺎﹰ
ﺍﳍﺎﺀ ﰲ ﺃﻧﺬﺭﻫﺎ ،ﻭﰲ ﳚﺮﺩﻫﺎ ،ﻟﻸﻧﺼﻞ .ﻭﰲ ﻋﻠﻤﻬﺎ ﻟﻠﻐﻤﻮﺩ ،ﻭﰲ ﺃﺎ ﻟﻸﻧﺼﻞ ،ﻭﻛﺬﻟﻚ ﰲ ﻳﻐﻤﺪﻫﺎ
ﻭﺍﻟﻀﻤﲑ ﰲ ﺃﻧﻪ ﻟﻠﻤﺪﻭﺡ ﻭﻗﻮﻟﻪ :ﺗﺼﲑ ﺩﻣﺎﹰ ﺃﻱ ﲣﺘﻀﺐ ﺑﺎﻟﺪﻣﺎﺀ .
ﻳﻘﻮﻝ :ﺗﺒﻜﻲ ﺍﻟﻐﻤﻮﺩ ﻋﻠﻰ ﺍﻷﻧﺼﻞ ﺇﺫﺍ ﺃﻋﻠﻤﻬﺎ ﺍﳌﻤﺪﻭﺡ ،ﻭﺧﻮﻓﻬﺎ ﺃﻧﻪ ﳚﺮﺩﻫﺎ ﻭﳜﺮﺟﻬﺎ ﻣﻦ ﻏﻤﻮﺩﻫﺎ ،ﻭﺇﳕﺎ
ﺗﺒﻜﻲ ﺍﻟﻐﻤﻮﺩ ﻷﺎ ﺗﻌﻠﻢ ﺃﺎ ﺗﺼﲑ ﺩﻣﺎﹰ ،ﻭﺃﻧﻪ ﻳﻐﻤﺪﻫﺎ ﰲ ﺭﻗﺎﺏ ﺃﻋﺪﺍﺋﻪ ،ﻓﻴﺠﻌﻞ ﺭﻗﺎﻢ ﺃﻏﻤﺎﺩﺍﹰ ﳍﺎ ﺑﻌﺪ
ﺇﻏﻤﺎﺩﻩ ﺇﻳﺎﻫﺎ ﰲ ﺃﻏﻤﺎﺩﻫﺎ ،ﻭﻣﺜﻠﻪ ﳊﺴﺎﻥ ﻗﻮﻟﻪ:
ﳚﻮﺯ ﰲ ﻧﻌﻤﺔٍ ﺍﻟﻔﺘﺢ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻭﺍﳉﺮ ﻋﻠﻰ ﺍﳋﱪ ،ﻭﻫﻮ ﺃﺟﻮﺩ؛ ﻷﺎ ﺃﺩﻝ ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ ،ﻭﳎﻠﻠﺔٍ:
ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻋﻠﻰ ﻣﻌﲎ ﻣﺒﻬﻤﺔ ﻭﻣﻌﻈﻤﺔ ،ﺃﻭ ﳏﻜﻮﻡ ﳍﺎ ﺑﺎﳉﻼﻝ ،ﻭﺑﻜﺴﺮﻫﺎ ﻋﻠﻰ ﻣﻌﲎ ﺃﺎ ﺗﻨﺴﺐ ﺇﱃ
ﺍﳉﻼﻝ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻓﻬﻲ ﳎﻠﻠﺔ .
ﻳﻘﻮﻝ :ﻭﻛﻢ ﻣﻦ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﺍﺑﺘﺪﺃﺕ ﺎ ،ﰒ ﺃﺗﺒﻌﺖ ﻣﺜﻠﻬﺎ ،ﻭﺟﻌﻞ ﺍﺑﺘﺪﺍﺀﻫﺎ :ﻭﻻﺩﺓﹰ .ﻭﺇﺩﺍﻣﺘﻬﺎ :ﺗﺮﺑﻴﺔﹰ .
ﻭﻗﺪ ﺭﻭﻯ :ﺭﺑﻴﺘﻬﺎ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ،ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﻫﺬﺍ :ﺃﱐ ﺷﻜﺮﺎ ﻓﺎﺳﺘﻮﺟﺐ ﳍﺎ ﺍﳌﺰﻳﺪ ،ﻓﻜﻨﺖ ﻛﺎﳌﺮﰊ ﳍﺎ .
ﺃﻗﺭﺏ ﻤﻨﻲ ﺇﻟﻲ ﻤﻭﻋﺩﻫﺎ ﻭﻜﻡ ﻭﻜﻡ ﺤﺎﺠ ﺔٍ ﺴﻤﺤﺕ ﺒﻬﺎ
ﺍﳌﻮﻋﺪ :ﻭﻗﺖ ﺍﻟﻮﻋﺪ ،ﻹﳒﺎﺯ ﺍﳊﺎﺟﺔ .
ﻳﻘﻮﻝ :ﻛﻢ ﺣﺎﺟﺔٍ ﻭﺑﻐﻴﺔٍ ﺟﺎﺩ ﺍﳌﻤﺪﻭﺡ ﺎ ﻭﻗﻀﺎﻫﺎ ﱄ ،ﻭﻛﺎﻥ ﻣﻮﻋﺪﻫﺎ ﰲ ﺍﻹﳒﺎﺯ ﺃﻗﺮﺏ ﻣﻦ ﻧﻔﺴﻲ ﺇﱃ
ﻧﻔﺴﻲ ،ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻧﻪ ﻳﺒﺘﺪﻯﺀ ﺑﺎﻟﻌﻄﺎﺀ ﻣﻦ ﻏﲑ ﺗﻘﺪﱘ ﻭﻋﺪٍ؛ ﻷﻥ ﻗﺮﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪ ﻛﻨﺎﻳﺔ ﻋﻦ ﻓﻘﺪ
ﺍﻟﻮﻋﺪ .
ﺃﻭ ﻳﺮﻳﺪ ﻃﺮﻳﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ؛ ﻛﺄﻧﻪ ﻓﻀﻞ ﻧﻔﺴﻪ ،ﺃﻱ ﺃﻥ ﻭﻗﺖ ﺣﻀﻮﺭ ﻣﻮﻋﺪﻩ ﺃﻗﺮﺏ ﺇﱄ ﻣﻦ ﻧﻔﺴﻲ ﺇﱃ
ﻧﻔﺴﻲ ،ﻭﺍﻷﻭﻝ ﺃﻭﱃ .ﻭﺭﻭﻯ :ﺃﻗﺮﺏ ﺷﻲﺀ ﺇﱄ ﻣﻮﻋﺪﻫﺎ ﻭﻫﻮ ﺃﻇﻬﺮ ﰲ ﺍﳌﻌﲎ ﻭﺍﻷﻭﻝ ﺃﺑﻠﻎ ﻭﺃﻓﺼﺢ .
ﺭ ﺇﻟﻰ ﻤﻨﺯﻟﻲ ﺘﺭﺩﺩﻫﺎ ﻭﻤﻜﺭﻤﺎﺕٍ ﻤﺸﺕ ﻋﻠﻰ ﻗﺩﻡ ﺍﻟﺒﺭ
ﻫﺬﻩ ،ﻭﺭﻭﻯ ﺃﻧﻪ ﻗﺎﻝ :ﺭﲟﺎ ﺃﻧﺸﺪﺕ ﻋﻠﻰ ﻓﱴ ﰲ ﻳﺪ ﺻﻌﺪﺓ ﻭﻳﻘﺎﻝ ﻋﻞ ﻳﻌﻞ ﻭﻳﻌﻞ ﺑﺎﻟﻜﺴﺮ ﻟﻐﺔ ﻗﻴﺲ،
ﻭﺍﻟﻀﻢ ﻟﻐﺔ ﲤﻴﻢ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺻﺒﺎﻩ:
ﺒﺭﻴﺎﹰ ﻤﻥ ﺍﻟﺠﺭﺤﻰ ﺴﻠﻴﻤﺎﹰ ﻤﻥ ﺍﻟﻘﺘﻝ ﻤﺤﺒﻲ ﻗﻴﺎﻤﻲ ﻤﺎ ﻟﺫﻟﻜﻡ ﺍﻟﻨﺼﻝ
ﺗﻘﺪﻳﺮﻩ :ﻳﺎ ﳏﱯ ﻗﻴﺎﻣﻲ .ﻭﻫﻮ ﻧﺪﺍﺀ ﻣﻀﺎﻑ ،ﺧﻄﺎﺏ ﻟﻠﺠﻤﺎﻋﺔ .ﻭﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ :ﺫﻟﻜﻢ .ﻭﺍﻟﻘﻴﺎﻡ ﲟﻌﲎ
ﺍﻹﻗﺎﻣﺔ ﻭﺍﳌﻘﺎﻡ ،ﻭﻗﺪ ﺭﻭﻯ ﺃﻳﻀﺎﹰ ﳏﱯ ﻣﻘﺎﻣﻲ .ﻛﺄﻧﻪ ﳜﺎﻃﺐ ﺃﻫﻠﻪ ﻭﻋﻴﺎﻟﻪ .
ﻭﻳﻘﻮﻝ :ﻳﺎ ﻣﻦ ﳛﺐ ﺇﻗﺎﻣﱵ ﻭﺗﺮﻛﻲ ﺍﻷﺳﻔﺎﺭ ﻭﺍﳌﻄﺎﻟﺐ .ﻛﻴﻒ ﺃﻓﻌﻞ ﻣﺎ ﲢﺒﻮﻥ :ﻣﻦ ﺇﻗﺎﻣﱵ ﻣﻌﻜﻢ ،ﻭﱂ
ﺃﺟﺮﺡ ﺑﻨﺼﻠﻲ ﺃﻋﺪﺍﺋﻲ؟! ﻭﺃﻭﺭﺩ ﺫﻟﻚ ﻣﻮﺭﺩ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺃﻫﻠﻪ ﺣﲔ ﺃﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻴﺎﻡ ﻋﻨﺪﻫﻢ .
ﻭﻗﻴﻞ :ﺇﻢ ﺍﺳﺘﻨﺼﺮﻭﻩ ﻭﺳﺄﻟﻮﻩ ﺍﻟﻮﻗﻮﻑ ﻣﻌﻬﻢ ﻓﻘﺎﻝ :ﻳﺎ ﻣﻦ ﳛﺐ ﻣﻘﺎﺗﻠﱵ ﺍﻟﻌﺪﻭ ﻣﻌﻬﻢ :ﻣﺎ ﻟﻨﺼﻮﻟﻜﻢ
ﻣﺘﻨﺤﻴﺔ ﻋﻦ ﻫﺮﺝ ﺃﻋﺪﺍﺋﻜﻢ ،ﻏﲑ ﻣﻨﻜﺴﺮﺓ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻘﺘﻞ! ﻓﺈﻥ ﻡ ﺣﻖ ﺍﳌﺴﺘﻨﺠﺪ ﺃﻥ ﻳﺘﺴﻢ ﺃﻭ ﻻﹰ ﻟﻠﺤﺮﺏ،
ﻭﻳﺒﻠﻰ ﺟﻬﺪﻩ ،ﰒ ﻳﺴﺘﻨﺼﺮ ﻏﲑﻩ :ﻓﺄﻣﺎ ﺃﻥ ﻳﻨﺘﺤﻲ ﻭﻳﻐﺮﻱ ﻏﲑﻩ ﻋﻠﻰ ﺍﳊﺮﺏ ﻓﻠﻴﺲ ﻣﻦ ﺣﻘﻪ! ﻭﳛﺘﻤﻞ ﺃﻥ
ﻳﻜﻮﻥ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﻗﻮﳍﻢ :ﻗﺎﻡ ﺑﺎﻷﻣﺮ ﺇﺫﺍ ﺗﻮﻻﻩ ﻭﺳﻌﻰ ﻓﻴﻪ .
ﻭﺍﳌﻌﲎ :ﻳﺎ ﻣﻦ ﳛﺐ ﻗﻴﺎﻣﻲ ﺑﺄﻣﻮﺭﻩ ﻭﺗﺮﻙ ﻓﺮﺍﻗﻪ ،ﻣﺎ ﻟﺬﻟﻜﻢ ﺍﻟﻨﺼﻞ ﱂ ﺃﺟﺮﺡ ﺑﻪ ﻭﱂ ﺃﻗﺘﻞ؟ ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ :ﻻ
ﻨﻜﻥ ﻭﺍﺤﺩﺍﹰ ﻨﻠﻕ ﺍﻟﻭﺭﻯ ﻭﺍﻨﻅﺭﻥ ﻓﻌﻠﻲ ﻭﺫﺭﻨﻲ ﻭﺇﻴﺎﻩ ﻭﻁﺭﻓﻲ ﻭﺫﺍﺒﻠﻲ
ﺍﳍﺎﺀ ﰲ ﺇﻳﺎﻩ :ﻟﻠﻨﺼﻞ .ﻭﺍﻟﻄﺮﻑ :ﺍﻟﻔﺮﺱ ﺍﻟﻜﺮﱘ.
ﳜﺎﻃﺐ ﻣﻦ ﻳﺸﺒﻬﻪ ﺑﺸﻲﺀ ﻓﻴﻘﻮﻝ :ﺩﻋﲏ ﻣﻊ ﻓﺮﺳﻲ ﻭﺳﻴﻔﻲ ﺍﳌﺬﻛﻮﺭ ،ﻭﺭﳏﻲ ،ﺣﱴ ﻧﺼﲑ ﻣﺜﻞ ﺍﻟﺸﻲﺀ
ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﺘﻌﺎﻭﻥ ،ﻧﻠﻘﻲ ﺍﳋﻠﻖ ﻃﺮﺍﹰ ،ﰒ ﺍﻧﻈﺮ ﻓﻌﻠﻲ ﻋﻨﺪ ﺫﻟﻚ ﺣﱴ ﺗﻌﻠﻢ ﻣﺎ ﳝﻜﻨﻚ ﺃﻥ ﺗﺸﺒﻬﲏ ﺃﻡ ﻻ؟
ﻭﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻳﻠﻘﻰ ﲪﻼﹰ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺭﻭﻯ :ﻧﻠﻘﻰ ﺍﺗﺒﺎﻋﺎﹰ ﻟﻘﻮﻟﻪ :ﻧﻜﻦ ﲪ ﻼﹰ ﻋﻠﻰ ﺍﳌﻌﲎ .
ﻭﻗﺎﻝ ﻭﻫﻮ ﰲ ﺍﳌﻜﺘﺐ ﳝﺪﺡ ﺇﻧﺴﺎﻧﺎﹰ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﻜﺸﻔﻪ ﻋﻦ ﻣﺬﻫﺒﻪ:
ﻫﻡ ﺃﻗﺎﻡ ﻋﻠﻰ ﻓﺅﺍﺩٍ ﺃﻨﺠﻤﺎ ﻜﻔﻲ ﺃﺭﺍﻨﻲ ،ﻭﻴﻙ ،ﻟﻭﻤﻙ ﺃﻟﻭﻤﺎ
ﺍﳋﻄﺎﺏ ﻟﻠﻌﺎﺫﻟﺔ ،ﻭﻭﻳﻚ :ﻗﺮﻳﺒﺔ ﻣﻦ ﻭﳛﻚ ،ﻭﺃﳒﻢ :ﺃﻗﻠﻊ .
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﱯ :ﺗﻘﺪﻳﺮ ﺍﻟﺒﻴﺖ :ﻛﻔﻲ ﻭﻳﻚ ،ﺃﺭﺍﱐ ﻫﻢ ﺃﻗﺎﻡ ﻋﻠﻰ ﻓﺆﺍﺩٍ ﺃﳒﻤﺎ ،ﻟﻮﻣﻚ ﺃﻟﻮﻡ .
ﻭﻳﻜﻮﻥ ﺃﺭﺍﱐ ﻋﻠﻰ ﻫﺬﺍ ﻣﻨﻘﻮﻻﹰ ﻣﻦ ﺭﺃﻳﺖ ﲟﻌﲎ :ﻋﻠﻤﺖ ،ﻓﻴﺘﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ ،ﻭﺇﺫﺍ ﻋﺪﻳﺘﻪ ﺑﺎﳍﻤﺰﺓ
ﺗﻌﺪﻯ ﺇﱃ ﺛﻼﺛﺔ ﻣﻔﺎﻋﻴﻞ ،ﻭﺍﻟﻔﺎﻋﻞ ﻫﺎ ﻫﻨﺎ ﻫﻢ ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﺍﻟﻴﺎﺀ ﰲ ﺃﺭﺍﱐ ﻭﺍﻟﺜﺎﱐ ﻟﻮﻣﻚ ﻭﺍﻟﺜﺎﻟﺚ
ﺃﻟﻮﻣﺎ .
ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﺇﻥ ﺍﳍﻢ ﺍﳌﻮﺻﻮﻑ ﺃﻋﻠﻤﲏ ﺃﻥ ﻟﻮﻣﻚ ﺇﻳﺎﻱ ﺃﻭﱃ ﺑﺄﻥ ﻳﻼﻡ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳌﺼﺮﺍﻉ
ﺍﻷﻭﻝ ﻣﺘﻌﻠﻘﺎﹰ ﺑﺎﻟﺜﺎﱐ .
ﻭﻗﺎﻝ ﻏﲑﻩ :ﺇﻥ ﺃﺭﺍﱐ ﻣﻀﺎﺭﻉ ﺭﺃﻳﺖ ﲟﻌﲎ ﻋﻠﻤﺖ ،ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ :ﺃﺭﻯ ﻧﻔﺴﻲ ،ﻷﻥ ﺃﻓﻌﺎﻝ ﺍﺷﻚ ﻭﺍﻟﻴﻘﲔ
ﳚﻮﺯ ﰲ ﻏﺼﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ ،ﻭﺧﱪﻩ ﳏﺬﻭﻑ ،ﻭﺗﻘﺪﻳﺮﻩ :ﺣﺒﻴﺒﱵ ،ﻏﺼﻦ ﻫﺬﻩ ﺻﻔﺘﻪ ،ﻭﻫﻜﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ
ﰲ ﴰﺲ ﺍﻟﻨﻬﺎﺭ ،ﻭﺃﺭﺍﺩ ﺑﺎﻟﻐﺼﻦ :ﻗﺪﻫﺎ ،ﻭﺍﻟﻨﻘﻮﻯ :ﺗﺜﻨﻴﺔ ﺍﻟﻨﻘﺎ :ﻭﻫﻮ ﺍﻟﻜﺜﻴﺐ ﻣﻦ ﺍﻟﺮﻣﻞ ،ﻭﻋﲏ ﻤﺎ
ﺭﺩﻓﻴﻬﺎ ،ﻭﺑﺸﻤﺲ ﺍﻟﻨﻬﺎﺭ :ﻭﺟﻬﻬﺎ ،ﻭﺗﻘﻞ :ﲢﻤﻞ ،ﻭﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ :ﺷﻌﺮﻫﺎ .
ﺇﻻ ﻟﺘﺠﻌﻠﻨﻲ ﻟﻐﺭﻤﻲ ﻤﻐﻨﻤﺎ ﻟﻡ ﺘﺠﻤﻊ ﺍﻷﻀﺩﺍﺩ ﻓﻲ ﻤﺘﺸﺎﺒﻪٍ
ﺃﺭﺍﺩ ﺑﺎﻷﺿﺪﺍﺩ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺍﻟﺒﻴﺖ ﺍﳌﺘﻘﺪﻡ ﻣﻦ ﺩﻗﺔ ﻭﺳﻄﻬﺎ ،ﻭﺛﻘﻞ ﺭﺩﻓﻴﻬﺎ ،ﻭﺑﻴﺎﺽ ﻭﺟﻬﻬﺎ ،ﻭﺳﻮﺍﺩ
ﺷﻌﺮﻫﺎ ،ﰲ ﻣﺘﺸﺎﺑﻪ ﺃﻱ ﺑﺪﻥ ﻣﺘﺸﺎﺑﻪ ،ﺃﻱ ﻳﺸﺒﻪ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ﰲ ﺍﳊﺴﻦ ،ﻭﻟﻴﺲ ﺑﻌﻀﻬﺎ ﺃﺣﺴﻦ ﻣﻦ ﺑﻌﺾ،
ﻭﺍﻟﻐﺮﻡ :ﺿﺪ ﺍﻟﻐﻨﻢ ﻭﺃﺻﻠﻪ ﺍﻟﻠﺰﻭﻡ .
ﻳﻘﻮﻝ :ﺇﺎ ﱂ ﲡﻤﻊ ﻫﺬﻩ ﺍﻷﺿﺪﺍﺩ ﰲ ﺑﺪﻥ ﻣﺘﺸﺎﺑﻪ ﰲ ﺍﳊﺴﻦ ،ﺇﻻ ﻟﺘﺠﻌﻠﲏ ﻟﻐﺮﻣﻲ :ﺃﻱ ﻟﻌﺸﻘﻲ ﺇﻳﺎﻫﺎ
ﻏﻨﻴﻤﺔ ،ﻓﺘﺠﻤﻊ ﻋﻠﻲ ﻫﺬﻳﻦ ﺍﻟﻀﺪﻳﻦ ﺃﻳﻀﺎﹰ ،ﻭﳘﺎ :ﺍﳌﻐﺮﻡ ﻭﺍﳌﻐﻨﻢ ،ﻭﺭﻭﻯ :ﱂ ﲡﻤﻊ ﺍﻷﺿﺪﺍﺩ ﻷﺎ ﱂ ﲡﻌﻞ
ﺫﻟﻚ ،ﻓﺒﲎ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ .
ﺒﻬﺭﺕ ﻓﺄﻨﻁﻕ ﻭﺍﺼﻔﻴﻪ ﻭﺃﻓﺤﻤﺎ ﻜﺼﻔﺎﺕ ﺃﻭﺤﺩﻨﺎ ﺃﺒﻲ ﺍﻟﻔﻀﻝ ﺍﻟﺘﻲ
ﺃﻱ ﺻﻔﺎﺕ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﰲ ﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺿﺪﺍﺩ ،ﻛﺼﻔﺎﺕ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺃﻣﺮﻳﻦ
ﺿﺪﻳﻦ :ﺃﺣﺪﳘﺎ :ﺃﺎ ﺃﻧﻄﻘﺖ ﺍﻟﻮﺍﺻﻔﲔ ﺑﺬﻛﺮﻫﺎ .
ﻭﻗﻴﻞ :ﺇﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻓﺎﹰ ،ﻛﺄﻧﻪ ﻗﺎﻝ :ﻣﻦ ﻛﺎﻥ ﳛﻠﻢ ﺑﺼﻨﻊ ﺍﷲ ﺗﻌﺎﱃ ﻓﺄﺣﻠﻢ ﺃﻧﺎ ،ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ :ﻣﻦ ﻛﺎﻥ
ﳛﻠﻢ ﺑﺼﻨﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻨﺴﺐ ﻧﻔﺴﻪ ﺇﱃ ﺍﻟﻨﻮﻡ ﺩﻭﻥ ﺍﻟﻴﻘﻈﺔ ﻋﻨﺪ ﻋﻈﻤﺘﻪ ﺣﺘﻯﺄﻗﻮﻝ :ﺃﻧﺎ ﺇﳕﺎ ﺃﺭﻯ ﺫﻟﻚ ﰲ
ﺍﳌﻨﺎﻡ .
ﺼﺎﺭ ﺍﻟﻴﻘﻴﻥ ﻤﻥ ﺍﻟﻌﻴﺎﻥ ﺘﻭﻫﻤﺎ ﻜﺒﺭ ﺍﻟﻌﻴﺎﻥ ﻋﻠﻲ ﺤﺘﻰ ﺇﻨﻪ
ﻳﻘﻮﻝ :ﺗﺄﻛﻴﺪﺍﹰ ﻟﻠﺒﻴﺖ ﺍﻷﻭﻝ ﻗﺒﻠﻪ :ﻛﱪﺕ ﺍﳌﻌﺎﻳﻨﺔ ﻋﻠﻲ ﲞﺮﻭﺟﻪ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ﺣﱴ ﺻﺎﺭ ﺍﻟﻴﻘﲔ ﺍﳌﻌﺎﻳﻦ
ﻣﺘﻮﳘﺎﹰ.
ﻨﻘﻡ ﺘﻌﻭﺩ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻤﻰ ﺃﻨﻌﻤﺎ ﻴﺎ ﻤﻥ ﻟﺠﻭﺩ ﻴﺩﻴﻪ ﻓﻲ ﺃﻤﻭﺍﻟﻪ
ﻳﻘﻮﻝ :ﻳﺎ ﻣﻦ ﻳﺼﺐ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻪ ﻧﻘﻤﺎﹰ ﺑﺘﻔﺮﻳﻘﻬﺎ ﻭﺍﻻﺳﺘﻬﺎﻧﺔ ﺎ ،ﻭﺗﻌﻮﺩ ﺗﻠﻚ ﺍﻟﻨﻘﻢ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻣﻰ ﻧﻌﻤﺎﹰ
ﻭﺍﻓﺮﺓ .
ﻭﻴﻘﻭﻝ ﺒﻴﺕ ﺍﻟﻤﺎﻝ :ﻤﺎﺫﺍ ﻤﺴﻠﻤﺎﹰ ﺤﺘﻰ ﻴﻘﻭﻝ ﺍﻟﻨﺎﺱ :ﻤﺎﺫﺍ ﻋﺎﻗﻼﹰ!
ﻳﻘﻮﻝ :ﻳﺎ ﻣﻦ ﻫﻮ ﰲ ﺍﻟﺴﺨﺎﺀ ﻳﺼﻔﻪ ﺑﻘﻮﻝ ﺍﻟﻨﺎﺱ :ﺇﻧﻪ ﻟﻴﺲ ﺑﻌﺎﻗﻞ؛ ﺣﻴﺚ ﻳﻔﻘﺮ ﻧﻔﺴﻪ ،ﻭﻳﻘﻮﻝ ﺑﻴﺖ ﺍﳌﺎﻝ:
ﺇﻧﻪ ﻟﻴﺲ ﲟﺴﻠﻢ؛ ﻷﻧﻪ ﻻ ﻳﺮﺩ ﺇﻟﻴﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﳌﺎﻝ ﻭﻳﺒﻘﻴﻪ ،ﻭﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻳﻘﺘﻀﻲ ﺣﻔﻆ ﺑﻴﺖ ﺍﳌﺎﻝ .
ﻭﺭﻭﻯ ﻋﻨﻪ :ﻣﺎﺫﺍ ﻏﺎﻓﻼﹰ ﻳﻌﲏ ﻋﻦ ﻛﺴﺐ ﺍﳌﻜﺎﺭﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﻧﺼﺐ ﻏﺎﻓﻼﹰ ﻭﻣﺴﻠﻤﺎﹰ
ﻷﻤﺎ ﺧﱪ ﻣﺎ .
ﺇﺫ ﻻ ﺘﺭﻴﺩ ﻟﻤﺎ ﺃﺭﻴﺩ ﻤﺘﺭﺠﻤ ﺎﹰ ﺇﺫﻜﺎﺭ ﻤﺜﻠﻙ ﺘﺭﻙ ﺇﺫﻜﺎﺭﻱ ﻟﻪ
ﺍﻟﺸﺎﻣﻴﺎﺕ
ﻳﻘﻮﻝ :ﲝﻖ ﻣﺎ ﲜﻔﻨﻴﻚ ﻣﻦ ﺳﺤﺮٍ ،ﺻﻠﻰ ﻣﻦ ﺗﻨﺎﻫﻰ ﰲ ﺍﳌﺮﺽ؛ ﺣﺰﻧﺎﹰ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﻣﻨﻚ؛ ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻬﻮﻯ
ﺍﳊﻴﺎﺓ ﺇﻥ ﻭﺍﺻﻠﺖ ،ﻭﺇﻥ ﱂ ﺗﺼﻠﻰ ﻓﻼ ﻳﻬﻮﻯ ﺍﳊﻴﺎﺓ .ﻓﻼ ﻫﻨﺎ ﺟﻮﺍﺏ ﺇﻥ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ
ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ،ﻓﺴﻼﻡ ﻟﻚ" ﻭﺭﻭﻯ :ﲟﺎ ﲜﻔﻨﻴﻚ ﻣﻦ ﺳﻘﻢٍ ﻭﻗﻮﻟﻪ :ﻳﻬﻮﻯ ﺍﳊﻴﺎﺓ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺻﻔﺔ
ﻟﺪﻧﻒ .
ﺸﻴﺒﺎﹰ ﺇﺫﺍ ﺨﻀﺒﺘﻪ ﺴﻠﻭﺓﹲ ﻨﺼﻼ ﺇﻻ ﻴﺸﺏ ﻓﻠﻘﺩ ﺸﺎﺒﺕ ﻟﻪ ﻜﺒﺩ
ﻗﻮﻟﻪ ﺇﻻ ﻳﺸﺐ :ﻓﺎﻋﻞ ﻳﺸﺐ ﺿﻤﲑ ﺍﻟﺪﻧﻒ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﰲ ﺍﻟﺒﻴﺖ ﻗﺒﻠﻪ .
ﻳﻘﻮﻝ :ﺇﻻ ﻳﺸﺐ ﺍﻟﺸﻌﺮ ﻓﻘﺪ ﺷﺎﺑﺖ ﺍﻟﻜﺒﺪ ،ﺷﻴﺒﺎﹰ ﺃﻋﻈﻢ ﻣﻦ ﺷﻴﺐ ﺍﻟﺮﺃﺱ؛ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺷﻴﺐ ﺍﻟﺸﻌﺮ
ﻳﻘﺒﻞ ﺍﳋﻀﺎﺏ ،ﻭﺷﻴﺐ ﺍﻟﻜﺒﺪ ﻻ ﻳﻘﺒﻠﻪ ﻓﻜﻠﻤﺎ ﺧﻀﺒﺘﻪ ﺍﻟﺴﻠﻮﺓ ﻧﺼﻞ ﺍﳋﻀﺎﺏ ﰲ ﺍﳊﺎﻝ ،ﻭﺷﻴﺐ ﺍﻟﻜﺒﺪ ﻻ
ﻳﻘﺒﻠﻪ ،ﻛﻨﺎﻳﺔ ﻋﻦ ﺿﻌﻔﻬﺎ .ﻭﻣﺜﻠﻪ ﻷﰊ ﲤﺎﻡ ﻗﻮﻟﻪ:
ﺱ ﺇﻻ ﻤﻥ ﻓﻀﻝ ﺸﻴﺏ ﺍﻟﻔﺅﺍﺩ ﺸﺎﺏ ﺭﺃﺴﻲ ﻭﻤﺎ ﺭﺃﻴﺕ ﻤﺸﻴﺏ ﺍﻟﺭﺃ
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺸﺠﺎﻋﺔ ﻭﺫﻟﻚ ﻗﻮﻟﻪ :ﻭﳛﻤﻞ ﺍﳌﻮﺕ ﰲ ﺍﳍﻴﺠﺎﺀ ﺇﻥ ﲪﻼ ﻳﻌﲏ ﺃﻥ ﺍﳌﻮﺕ ﻧﺎﺻﺮﻩ ﻭﻣﻌﻪ .
ﻭﺴﻴﻔﻪ ﻓﻲ ﺠﻨﺎﺏٍ ﻴﺴﺒﻕ ﺍﻟﻌﺫﻻ ﺘﺭﺍﺒﻪ ﻓﻲ ﻜﻼﺏٍ ﻜﺤﻝ ﺃﻋﻴﻨﻬﺎ
ﻛﻼﺏ ،ﻭﺟﻨﺎﺏ :ﻗﺒﻴﻠﺘﺎﻥ .ﻭﻗﻴﻞ :ﺇﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻤﺎ ﻣﻌﺎﺩﺍﺓ .
ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﻫﺬﺍ :ﺇﻥ ﺍﳌﻤﺪﻭﺡ ﻳﻬﺠﻢ ﲞﻴﻠﻪ ﻋﻠﻰ ﺑﲏ ﻛﻼﺏ ﻭﻳﻮﻗﻊ ﻢ ،ﻓﻐﺒﺎﺭ ﺧﻴﻠﻪ ﰲ ﻋﻴﻮﻢ ﲟﱰﻟﺔ
ﺍﻟﻜﺤﻞ ،ﻭﻛﺬﻟﻚ ﺳﻴﻔﻪ ﰲ ﺟﻨﺎﺏ ،ﻳﺴﺒﻖ ﻋﺬﻝ ﺍﻟﻌﺎﺫﻝ .ﻳﻌﲏ :ﺇﺫﺍ ﻇﻔﺮ ﺑﻌﺪﻭﻩ ﻗﺘﻠﻪ ،ﻭﻻ ﻳﺒﺎﱄ ﺑﻠﻮﻡ
ﺍﻟﻼﺋﻢ .ﻭﻗﺪ ﻧﻈﻤﻪ ﻣﻦ ﻣﺜﻞ ﺳﺎﺋﺮ ﻭﻫﻮ ﺳﺒﻖ ﺍﻟﺴﻴﻒ ﺍﻟﻌﺬﻝ ﻭﺃﻭﻝ ﻣﻦ ﻗﺎﻟﻪ ﺿﺒﺔ ﺑﻦ ﺃﺩ ﺇﺫ ﻇﻔﺮ ﺑﻘﺎﺗﻞ ﺍﺑﻨﻪ
ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻓﻘﺘﻠﻪ! ﻓﻠﻤﺎ ﻟﻴﻢ ﻋﻠﻴﻪ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ .
ﻭﻗﻴﻞ :ﺇﻥ ﺑﲏ ﻛﻼﺏ ﻛﺎﻧﻮﺍ ﺃﻭﻟﻴﺎﺀﻩ .ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ :ﺇﻢ ﳊﺒﻬﻢ ﻟﻪ ﻳﺘﺨﺬﻭﻥ ﺗﺮﺍﺏ ﻗﺪﻣﻪ ﻛﺤﻼﹰ ﻷﻋﻴﻨﻬﻢ،
ﻭﻳﺘﱪﻛﻮﻥ ﺑﻪ .
ﺍﻟﻴﻌﻤﻠﺔ :ﺍﻟﻨﺎﻗﺔ ﺍﻟﻌﻤﻮﻟﺔ ﰲ ﺳﺮﻋﺔ ﺍﳌﺸﻲ ﺃﻱ ﺃﺳﺮﻋﺖ ﻭﺗﻐﺸﻤﺮﺕ :ﺗﻌﺴﻔﺖ ﻭﺃﺧﺬﺕ ﻗﺼﺪﺍﹰ ﻭﻏﲑ ﻗﺼﺪٍ،
ﻭﺍﻹﻧﻜﺎﺡ ﻫﻮ :ﺍﳉﻤﻊ .
ﻳﻘﻮﻝ :ﲨﻌﺖ ﺑﲔ ﺧﻒ ﻧﺎﻗﱵ ﻭﺑﲔ ﺍﳊﺼﺎ ﺍﻟﺼﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﻟﻔﻼﺓ ﺍﳌﺬﻛﻮﺭﺓ ،ﻭﻋﺴﻔﺖ ﰊ ﺍﻟﺴﻬﻞ
ﻭﺍﳉﺒﻞ؛ ﺣﱴ ﺃﻭﺻﻠﺘﲏ ﺇﻟﻴﻚ .
ﺴﻤﻌﺕ ﻟﻠﺠﻥ ﻓﻲ ﻏﻴﻁﺎﻨﻬﺎ ﺯﺠﻼ ﻟﻭ ﻜﻨﺕ ﺤﺸﻭ ﻗﻤﻴﺼﻲ ﻓﻭﻕ ﻨﻤﺭﻗﻬﺎ
ﺍﻟﻨﻤﺮﻕ :ﺍﻟﻮﺳﺎﺩﺓ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺍﻛﺐ .ﻭﺍﻟﺰﺟﻞ :ﺍﻟﺼﻮﺕ .ﻭﺣﺸﻮ ﻗﻤﻴﺼﻲ :ﺃﻱ ﻭﺳﻄﻪ .
ﻳﻘﻮﻝ :ﻟﻮ ﻛﻨﺖ ﺃﻳﻬﺎ ﺍﳌﻤﺪﻭﺡ ﻣﻜﺎﱐ ﻓﻮﻕ ﺭﺣﻞ ﻫﺬﻩ ﺍﻟﻨﺎﻗﺔ ،ﻟﺴﻤﻌﺖ ﺻﻮﺕ ﺍﳉﻦ ﰲ ﻏﻴﻄﺎﻥ ﻫﺬﻩ
ﺍﳌﻔﺎﻭﺯ!
ﻳﻘﻮﻝ :ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﺴﻮﺓ ﳝﺼﺼﻦ ﻣﻦ ﻓﻤﻲ ﻣﺼﺎﺕ ﳌﻴﻠﻬﻦ ﺇﱄ .ﻫﻦ :ﻳﻌﲏ ﺍﻟﺮﺷﻔﺎﺕ .ﰲ ﻓﻤﻲ ﺃﺣﻠﻰ ﻣﻦ
ﺣﻼﻭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻗﻠﺐ ﺍﳌﻮﺣﺪ ،ﻭﻫﻮ ﺍﳌﻘﺮ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺗﻌﺎﱃ! ﻭﻫﺬﺍ ﺃﺣﺪ ﻣﺎ ﻧﺴﺐ ﺍﳌﺘﻨﱯ ﻷﺟﻠﻪ ﺇﱃ
ﺍﻟﻜﻔﺮ؛ ﺣﻴﺚ ﺟﻌﻞ ﺍﻟﺘﺮﺷﻒ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ! ﻭﺭﻭﻯ :ﻫﻦ ﻓﻴﻪ ﺣﻼﻭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻳﻌﲏ :ﻟﻠﺘﺮﺷﻒ ﰲ
ﺍﻟﻔﻢ ﺣﻼﻭﺓ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﻫﺬﺍ ﺃﺧﻒ ﻣﻦ ﺍﻷﻭﻝ .ﻭﻗﻴﻞ :ﺇﻧﻪ ﺍﳌﻌﺸﻮﻕ ﺑﻌﺎﺷﻘﻪ ،ﺃﻱ ﻗﻮﻟﻪ :ﺃﻧﺖ ﻭﺍﺣﺪﻯ؛ ﻋﻨﺪ
ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﻭﺻﺎﻟﻪ ،ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻌﺮﻑ ﻏﲑﻩ ،ﻓﻠﻬﺬﺍ ﺃﺣﻠﻰ ﻣﺎ ﻳﻜﻮﻥ ﻟﻠﻌﺎﺷﻖ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺸﻮﻗﻪ ﻻ ﻳﻌﺮﻑ
ﺳﻮﺍﻩ ،ﻭﻻ ﻳﻘﻮﻝ ﺇﻻ ﺑﻪ ،ﻭﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻓﻘﺪ ﻭﺣﺪﻩ ،ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ :ﻫﻦ ﰲ ﺍﻟﻔﻢ ﺃﺣﻠﻰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ .
ﺭ ﺒﻘﻠﺏٍ ﺃﻗﺴﻰ ﻤﻥ ﺍﻟﺠﻠﻤﻭﺩ ﻜﻝ ﺨﻤﺼﺎﻨﺔٍ ﺃﺭﻕ ﻤﻥ ﺍﻟﺨﻡ
ﺍﳋﻤﺼﺎﻧﺔ :ﺍﻟﺪﻗﻴﻘﺔ ﺍﳋﺎﺻﺮﺓ .ﻭﺍﳉﻠﻤﻮﺩ :ﺍﻟﺼﺨﺮ ﺍﻟﺼﻠﺐ .ﺭﻭﻯ :ﺃﺭﻕ ﰲ ﻣﻮﺿﻊ ﺍﳉﺮ ﺻﻔﺔ ﳋﻤﺼﺎﻧﺔ،
ﻭﺑﺎﻟﺮﻓﻊ ﺻﻔﺔ ﻟﻜﻞ .
ﻛﻼ ﺍﻟﺮﺟﻠﲔ :ﺃﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ .ﻭﺍﺗﻠﻰ :ﺍﻓﺘﻌﻞ ﻣﻦ ﺍﻟﻮﻻﻳﺔ ،ﺃﻱ ﻭﱃ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﺘﻠﻪ ،ﻭﺣﺮ
ﺍﻟﺴﻠﺐ :ﺧﺎﻟﺼﻪ .ﻭﻏﻞ :ﺃﻱ ﺧﺎﻥ ﰲ ﺍﻟﻐﻨﻴﻤﺔ .
ﻳﺴﺨﺮ ﻣﻨﻬﺎ ،ﻭﻳﻘﻮﻝ :ﻗﺘﻠﺘﻤﺎ ﻫﺬﺍ ﺍﻟﺸﺠﺎﻉ ﻓﺄﻳﻜﻤﺎ ﺧﺎﻥ ﰲ ﺳﻠﺒﻪ ،ﻓﻔﺎﺯ ﺑﻪ ﺩﻭﻥ ﺻﺎﺣﺒﻪ ،ﻓﺈﱐ ﻻ ﺃﺭﻯ
ﺳﻠﺒﻪ ﻇﺎﻫﺮﺍﹰ .
ﻓﺈﻥ ﺒﻪ ﻋﻀﺔﹰ ﻓﻲ ﺍﻟﺫﻨﺏ ﻭﺃﻴﻜﻤﺎ ﻜﺎﻥ ﻤﻥ ﺨﻠﻔﻪ
ﻳﻘﻮﻝ :ﺃﻳﻜﻤﺎ ﻛﺎﻥ ﻣﻦ ﺧﻠﻔﻪ؟ ﻓﺈﻥ ﺑﻪ ﻋﻀﺔ ﰲ ﺫﻧﺒﻪ ،ﻓﻤﻦ ﻛﺎﻥ ﺧﻠﻔﻪ ﻓﻬﻮ ﺍﻟﺬﻱ ﻋﻀﻪ! ﻳﺴﺨﺮ ﻣﻨﻬﻤﺎ
ﺑﺬﻟﻚ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺻﺒﺎﻩ ﺍﺭﲡﺎﻻﹰ ﻭﻗﺪ ﺃﻫﺪﻯ ﺇﻟﻴﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺧﺮﺍﺳﺎﻥ ﻫﺪﻳﺔ ﻓﻴﻬﺎ ﲰﻚ ﻣﻦ ﺳﻜﺮ ،ﻭﻟﻮﺯ ﰲ
ﻋﺴﻞ:
ﻭﺃﻨﺕ ﺒﺎﻟﻤﻜﺭﻤﺎﺕ ﻓﻲ ﺸﻐﻝ ﻗﺩ ﺸﻐﻝ ﺍﻟﻨﺎﺱ ﻜﺜﺭﺓ ﺍﻷﻤﻝ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻨﺎﺱ ﺷﻐﻠﻬﻢ ﻛﺜﺮﺓ ﺍﻷﻣﻞ .ﻭﺷﻐﻞ ﺍﳌﻤﺪﻭﺡ ﺃﺑﺪﺍﹰ ﺍﳌﻜﺮﻣﺎﺕ ﻭﺇﺳﺪﺍﺀ ﺍﻹﺣﺴﺎﻥ .
ﻟﻜﻨﺕ ﻓﻲ ﺍﻟﺠﻭﺩ ﻏﺎﻴﺔ ﺍﻟﻤﺜﻝ ﺘﻤﺜﻠﻭﺍ ﺤﺎﺘﻤﺎﹰ ﻭﻟﻭ ﻋﻘﻠﻭﺍ
ﻳﻘﻮﻝ :ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﺍﳌﺜﻞ ﰲ ﺍﳉﻮﺩ ﳊﺎﰎ ﺍﻟﻄﺎﺋﻲ ،ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻋﻘﻼﺀ ﳉﻌﻠﻮﻙ ﻏﺎﻳﺔ ﺍﳌﺜﻞ ﰲ ﺍﳉﻮﺩ؛ ﻧﻚ
ﺃﺳﺨﻰ ﻣﻨﻪ ﻭﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ .
ﺇﻴﻬﺎﹰ ﺃﺒﺎ ﻗﺎﺴﻡٍ ﻭﺒﺎﻟﺭﺴﻝ ﺃﻫﻼﹰ ﻭﺴﻬﻼﹰ ﺒﻤﺎ ﺒﻌﺜﺕ ﺒﻪ
ﺗﻘﺪﻳﺮﻩ :ﺃﻫﻼﹰ ﻭﺳﻬﻼﹰ ﲟﺎ ﺑﻌﺜﺖ ﺑﻪ ،ﻭﺑﺎﻟﺮﺳﻞ ﺇﻳﻬﺎ ﺃﺑﺎ ﻗﺎﺳﻢ ﻭﺇﻳﻬﺎﹰ ﲟﻌﲎ ﻛﻒ .
ﻳﻘﻮﻝ :ﻛﻒ ﻋﻦ ﺫﻟﻚ ﻓﻘﺪ ﻋﺠﺰﺗﲏ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺸﻜﺮﻙ ﻭﺃﺛﻘﻠﺖ ﻇﻬﺮﻱ ﲟﺒﺎﺭﻙ ،ﻭﺍﺳﺘﻐﻨﻴﺖ ﲟﺎ ﺳﻠﻒ ﻣﻦ
ﻋﻄﺎﻳﺎﻙ ،ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﳌﺒﺎﻟﻐﺔ .
ﺇﻻ ﺭﺃﻴﺕ ﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺭﺠﻝ ﻫﺩﻴﺔﹲ ﻤﺎ ﺭﺃﻴﺕ ﻤﻬﺩﻴﻬﺎ
ﻳﻘﻮﻝ :ﻳﺎ ﺃﺑﺎ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺟﺎﺭﻫﻢ ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﻠﻴﺚ ﻏﲑ ﻣﻔﺘﺮﺱ ،ﻣﺜﻞ ﺍﻟﻜﻠﺐ .ﻭﺍﻻﻓﺘﺮﺍﺱ ﻧﻌﺖ
ﺍﻟﻠﻴﺚ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ :ﻭﺗﺎﺭﻛﻲ ﺍﻟﻠﻴﺚ ﻛﻜﻠﺐ ﻋﺎﺟﺰ ﻋﻦ ﺍﻟﺼﻴﺪ .
ﻜﺄﻨﻤﺎ ﺍﺸﺘﻤﻠﺕ ﻨﻭﺭﺍﹰ ﻋﻠﻰ ﻗﺒﺱ ﻤﻥ ﻜﻝ ﺃﺒﻴﺽ ﻭﻀﺎﺡٍ ﻋﻤﺎﻤﺘﻪ
ﺍﻟﻘﺒﺲ :ﺍﻟﺸﻌﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺭ .
ﻳﻘﻮﻝ :ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺑﻨﻴﻪ ﺃﺑﻴﺾ ﻭﺿﺎﺡ ﺃﻱ ﻭﺍﺿﺢ ﺍﳉﺒﻬﺔ ﻭﰎ ﺍﻟﻜﻼﻡ ﻫﺎﻫﻨﺎ ،ﰒ ﺍﺳﺘﺄﻧﻒ ﻓﻘﺎﻝ :ﻋﻤﺎﻣﺘﻪ:
ﺃﻱ ﻋﻤﺎﻣﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ،ﻛﺄﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺷﻌﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻧﺼﺐ ﻧﻮﺭﺍﹰ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ .
ﺃﻏﺭ ﺤﻠﻭٍ ﻤﻤﺭ ﻟﻴﻥٍ ﺸﺭﺱ ﺩﺍﻥٍ ﺒﻌﻴﺩٍ ﻤﺤ ﺏٍ ﻤﺒﻐﺽ ﺒﻬﺞٍ
ﺩﺍﻥٍ :ﺃﻱ ﻗﺮﻳﺐ .ﺃﻱ ﻫﻮ ﺩﺍﻥٍ ﳑﻦ ﻳﻘﺼﺪﻩ ﻻ ﳛﺘﺠﺐ ﻋﻨﻪ ،ﺃﻭ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ،ﺃﻭ ﻣﻦ ﻓﻌﻞ ﺍﳋﲑ ،ﺃﻭ ﺃﻧﻪ
ﻣﺘﻮﺍﺿﻊ .ﺑﻌﻴﺪٍ :ﳑﻦ ﻳﻨﺎﺯﻋﻪ ﺍﻟﻜﺮﻡ ،ﺃﻭ ﻋﻦ ﺍﻟﻨﻘﺺ ،ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺍﶈﻞ ،ﺃﻭ ﻋﻦ ﺇﺗﻴﺎﻥ ﻣﺎ ﻻ ﳛﻞ .ﳏﺐ:
ﺃﻱ ﳛﺐ ﺍﻟﺒﺬﻝ ،ﻟﻸﻭﻟﻴﺎﺀ ﻭﺃﻫﻞ ﺍﻟﻔﻀﻞ ،ﻣﺒﻐﺾ :ﺃﻱ ﻟﻠﺒﺨﻞ ،ﺃﻭ ﻷﻫﻞ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻠﺆﻡ .ﺞٍ :ﺃﻱ ﻓﺮﺡٍ
ﻋﻨﺪ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﺇﻳﺎﻩ ﻭﺃﻓﻀﺎﻟﻪ ﻋﻠﻴﻪ ﺃﻏﺮ :ﺃﻱ ﻟﲔ ﺍﳉﺎﻧﺐ ﻷﻭﻟﻴﺎﺋﻪ ،ﻭﻣﻦ ﻳﺴﺘﻌﲔ ﺑﻪ .ﺷﺮﺱ :ﺃﻱ ﺳﲕﺀ
ﺍﳋﻠﻖ ﻣﻊ ﻣﻦ ﻻ ﻳﻄﻴﻌﻪ .
ﺠﻌﺩٍ ،ﺴﺭﻱٍ ،ﻨﻪٍ ،ﻨﺩﺏٍ ،ﺭﻀﻰ ،ﻨﺩﺱ ﻨﺩٍ ،ﺃﺒﻲٍ ،ﻏﺭٍ ،ﻭﺍﻑٍ ،ﺃﺥٍ ،ﺜﻘﺔٍ،
ﻳﻘﻮﻝ :ﻓﻜﺮﺕ ﻓﻴﻤﺎ ﺃﻫﺪﻳﻪ ﺇﻟﻴﻚ ،ﻓﻠﻢ ﺃﺭ ﺷﻴﺌﺎﹰ ﻳﻘﻊ ﻋﻨﺪ ﻗﺪﺭﻙ ،ﻓﺠﻌﻠﺖ ﻫﺪﻳﱵ ﺇﻟﻴﻚ ﺍﳌﺪﺡ ﺍﻟﺬﻱ ﺗﻌﻠﻤﺘﻪ
ﻣﻨﻚ ،ﻭﻣﻦ ﺻﻔﺎﺗﻚ ،ﻓﺠﻌﻠﺘﻪ ﻫﺪﻳﺔﹰ ﻣﲏ ﺇﻟﻴﻚ ،ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻫﺪﻳﺔ ﻣﻦ ﻙ ﺇﱄ .ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ:
ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﺑﻌﺾ ﻣﺎ ﺃﻫﺪﻳﺘﻪ ﺇﱄ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻓﺄﻫﺪﻳﺘﻪ ﺇﻟﻴﻚ .ﻭﻗﺪ ﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ:
ﻫﻙ ﻤﻥ ﻜﻝ ﻤﺎ ﺘﻬﻭﻱ ﺍﻟﻘﻠﻭﺏ ﻭﻤﻌﻨﻰ ﺃﻱ ﺸﻲﺀ ﺃﻫﺩ ﺨﻰ ﺇﻟﻴﻙ ﻭﻓﻲ ﻭﺝ
ﺃﻭ ﺃﻫﺩﻯ ﺇﻟﻴﻙ ﻤﺎ ﻤﻨﻙ ﻴﺠﻨﻰ؟! ﻤﻨﻙ ﻴﺎ ﺠﻨﺔ ﺍﻟﻨﻌﻴﻡ ﺍﻟﻬﺩﺍﻴﺎ
ﺇﻻ ﺃﻧﻪ ﺃﺧﱪ ﺃﻧﻪ ﺃﻫﺪﻯ ،ﻭﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ ﻗﺎﻝ :ﺃﻭ ﺃﻫﺪﻯ؟! ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻩ :ﺟﻌﻠﺖ ﻣﺎ ﺗﺮﻳﺪ ﺇﻫﺪﺍﺀﻩ
ﺇﱄ ﻋﻨﺪ ﺍﺭﲢﺎﱄ ﻋﻨﻚ ﻣﲏ ﺇﻟﻴﻚ ،ﺃﻱ ﺃﺳﺄﻟﻚ ﺃﻥ ﲤﺴﻚ ﻋﻨﻪ ،ﻓﺘﺠﻌﻞ ﺇﻣﺴﺎﻛﻚ ﻋﻨﻪ ﲟﱰﻟﺔ ﺇﻫﺪﺍﺋﻲ ﺇﻟﻴﻚ.
ﻭﻗﻮﻟﻪ :ﻭﻇﺮﻓﻬﺎ ﺍﻟﺘﺄﻣﻴﻼ :ﺃﻱ ﺟﻌﻠﺖ ﺗﺄﻣﻴﻠﻲ ﺇﻳﺎﻙ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﳍﺪﻳﺔ ﻇﺮﻓﺎﹰ ﳍﺬﻩ ﺍﳍﺪﻳﺔ ﻇﺮﻓﺎﹰ ﳍﺬﻩ ﺍﳍﺪﻳﺔ
ﻭﻣﺸﺘﻤﻼﹰ ﻋﻠﻴﻪ ،ﻓﺠﻌﻞ ﺍﻷﻣﻞ ﻛﺎﻟﻈﺮﻑ ﻟﻪ .ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﲎ .
ﻭﻗﺎﻝ ﻏﲑﻩ :ﺇﻧﻪ ﳌﺎ ﺃﺭﺩ ﺍﺭﲢﺎﻟﻪ ﻋﻨﻪ ﻭﺍﺳﺘﻘﻞ ﻛﻞ ﻫﺪﻳﺔ ﻳﺒﻌﺜﻬﺎ ﺇﱃ ﺍﳌﻤﺪﻭﺡ ﺟﻌﻞ ﻗﺒﻮﻝ ﺍﳍﺪﻳﺔ ،ﻫﺪﻳﺔ ﻣﻨﻪ
ﺇﻟﻴﻪ؛ ﻟﻌﻠﻤﻪ ﺃﻥ ﺍﳌﻤﺪﻭﺡ ﳑﻦ ﻳﺴﺮ ﺑﻘﺒﻮﻝ ﺍﳌﺘﻨﱯ ﻫﺪﻳﺘﻪ ،ﺳﺮﻭﺭ ﻣﻦ ﺃﻫﺪﻱ ﺇﻟﻴﻪ ﺍﳍﺪﻳﺔ ،ﻭﻗﻮﻟﻪ :ﻭﻇﺮﻓﻬﺎ
ﺍﻟﺘﺄﻣﻴﻼ :ﺃﺭﺍﺩ ﺑﻪ ﺃﻥ ﺍﻷﻣﻞ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﺪﻳﺔ ﻭﳏﻴﻂ ﺎ ﻛﺈﺣﺎﻃﺔ ﺍﻟﻈﺮﻑ ﺑﺎﳍﺪﻳﺔ .
ﻭﻴﻜﻭﻥ ﻤﺤﻤﻠﻪ ﻋﻠﻲ ﺜﻘﻴﻼ ﺒﺭ ﻴﺨﻑ ﻋﻠﻰ ﻴﺩﻴﻙ ﻗﺒﻭﻟﻪ
ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺍﻷﻭﻝ :ﺃﻧﻪ ﻻ ﻛﻠﻔﺔ ﻋﻠﻲ ﻓﻴﻤﺎ ﺃﻫﺪﻳﺘﻪ ﺇﻟﻴﻚ ﻷﱐ ﱂ ﺃﺗﻜﻠﻒ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﻨﻚ
ﻋﺎﺩ ﺇﻟﻴﻚ ،ﻭﻳﻜﻮﻥ ﲢﻤﻞ ﺷﻜﺮﻙ ﻋﻠﻰ ﻗﺒﻮﻟﻪ ﺛﻘﻴﻼﹰ ﻋﻠﻲ :ﻭﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﲎ :ﺃﻧﻚ
ﺇﺫﺍ ﺃﻣﺴﻜﺖ ﻋﻦ ﺇﻫﺪﺍﺀ ﻣﺎ ﻋﺰﻣﺖ ﻋﻠﻴﻪ ﻓﻼ ﻧﻘﺺ ﻋﻠﻴﻚ؛ ﻷﱐ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝٍ ﱂ ﺃﻋﻄﻚ ﺷﻴﺌﺎﹰ ﻣﻦ ﻋﻨﺪﻱ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳌﺮﺀ ﻳﺆﻣﻞ ﺍﻷﻣﻞ ﺍﻟﻄﻮﻳﻞ ،ﻭﺍﳊﻴﺎﺓ ﺷﻬﻴﺔﹲ ،ﻭﺍﻟﺸﻴﺐ ﻭﻗﻮ ﺭ ،ﻭﺍﻟﺸﺒﺎﺏ ﻧﺰﻕ ،ﻓﻴﻜﻮﻥ .ﺃﻓﻌﻞ
ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ ،ﻻ ﲟﻌﲎ ﺍﳌﺒﺎﻟﻐﺔ .ﻭﺃﺭﺍﺩ ﺻﺎﺣﺐ ﺍﻟﺸﻴﺐ ﻭﺻﺎﺣﺐ ﺍﻟﺸﻴﺒﺔ؛ ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﻪ ﺃﻓﻌﻞ ﻟﻠﻤﺒﺎﻟﻐﺔ .
ﻓﻴﻘﻮﻝ :ﺇﻥ ﺍﻟﺸﻴﺐ ﺃﻭﻗﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﺍﻟﺸﺒﻴﺒﺔ ﺃﻧﺰﻕ ﻣﻦ ﺍﻟﺸﻴﺐ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺸﻴﺦ ﻗﺪ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻮﻗﺎﺭ
ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ،ﻏﲑ ﺃﻥ ﺍﻟﻐﺎﻟﺐ ﻣﻨﻪ ﺍﻟﱰﻕ ،ﻓﻠﻬﺬﺍ ﺍﳌﻌﲎ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ ﻟﻔﻆ ﺃﻓﻌﻞ.
ﻤﺴﻭﺩﺓﹲ ﻭﻟﻤﺎﺀ ﻭﺠﻬﻲ ﺭﻭﻨﻕ ﻭﻟﻘﺩ ﺒﻜﻴﺕ ﻋﻠﻰ ﺍﻟﺸﺒﺎﺏ ﻭﻟﻤﺘﻲ
ﻳﻘﻮﻝ :ﺑﻜﻴﺖ ﻋﻠﻰ ﻓﺮﺍﻕ ﺍﻟﺸﺒﺎﺏ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﳌﺸﻴﺐ ﰊ ،ﻭﻋﻨﺪ ﻣﺎ ﻛﺎﻥ ﺷﻌﺮ ﺭﺃﺳﻲ ﺃﺳﻮﺩ ،ﻭﳌﺎﺀ ﻭﺟﻬﻲ
ﺭﻭﻧﻖ ،ﻭﺫﻟﻚ ﻟﻌﻠﻤﻲ ﺑﺰﻭﺍﻟﻪ ،ﻭﺣﺬﺭﻱ ﻣﻦ ﻓﺮﺍﻗﻪ .
ﺤﺘﻰ ﻟﻜﺩﺕ ﺒﻤﺎﺀ ﺠﻔﻨﻲ ﺃﺸﺭﻕ ﺤﺫﺍﺭﺍﹰ ﻋﻠﻴﻪ ﻗﺒﻝ ﻴﻭﻡ ﻓﺭﺍﻗﻪ
ﺣﺬﺍﺭﺍﹰ ﻋﻠﻴﻪ :ﺃﻱ ﻋﻠﻰ ﻓﺮﺍﻕ ﺍﻟﺸﺒﺎﺏ .ﻭﺭﻭﻯ :ﺑﺪﻣﻊ ﻋﻴﲏ ﺃﻏﺮﻕ .ﻭﻧﺼﺐ ﺣﺬﺭﺍﹰ ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ .
ﻳﻘﻮﻝ :ﺑﻜﻴﺖ ﻋﻠﻰ ﺍﻟﺸﺒﺎﺏ ﻗﺒﻞ ﺯﻭﺍﻟﻪ ﺣﺬﺭﺍﹰ ﻣﻦ ﻓﺮﺍﻗﻪ ،ﺣﱴ ﻛﺪﺕ ﺃﺷﺮﻕ ﲟﺎﺀ ﺟﻔﲏ ،ﺃﻱ ﺃﻏﺺ ﺑﻪ .
ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﳍﻼﻙ؛ ﻭﳍﺬﺍ ﺟﻌﻞ ﺑﺪﻟﻪ ﺃﻏﺮﻕ .
ﻓﺄﻋﺯ ﻤﻥ ﺘﺤﺩﻯ ﺇﻟﻴﻪ ﺍﻷﻴﻨﻕ ﺃﻤﺎ ﺒﻨﻭ ﺃﻭﺱ ﺒﻥ ﻤﻌﻥ ﺒﻥ ﺍﻟﺭﻀﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳍﻮﻯ ﻣﺎ ﺃﺑﻘﻰ ﻣﻦ ﻧﻔﺴﻪ ﺇﻻ ﺑﻘﻴﺔ ،ﻭﺗﻠﻚ ﺍﻟﺒﻘﻴﺔ ﻛﺎﻧﺖ ﻗﺮﻳﺒﺔﹰ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ،ﺧﻮﻑ ﺍﻟﻔﺮﺍﻕ ،ﻓﻠﻤﺎ
ﻓﺎﺭﻗﺘﲏ ﺍﻷﺣﺒﺔ ،ﻭﺩﻋﺘﲏ ﺗﻠﻚ ﺍﻟﺒﻘﻴﺔ ﻭﺍﺭﲢﻠﺖ ﺑﺎﺭﲢﺎﳍﻢ ،ﻓﻠﻢ ﺃﺩﺭ ﺃﻱ ﺍﻟﻈﺎﻋﻨﲔ ﺃﺷﻴﻊ :ﺃﺣﺒﱵ ﺃﻡ ﺑﻘﻴﺔ
ﺭﻭﺣﻲ؟ ﻷﻥ ﺃﺣﺪﳘﺎ ﻛﺼﺎﺣﺒﻪ ﰲ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻠﻲ .ﻭﺭﻭﻯ ﺃﻱ ﺍﻟﻈﺎﻋﻨﲔ ،ﺑﻠﻔﻆ ﺍﳉﻤﻊ ،ﻓﻴﻜﻮﻥ ﻗﺪ ﺟﻌﻞ
ﺣﺸﺎﺷﺔ ﺍﻟﻨﻔﺲ ﻣﻌﺪﻭﺩﺓ ﰲ ﲨﻠﺔ ﺍﻷﺣﺒﺔ؛ ﻷﺎ ﳏﺒﻮﺑﺔ ﻛﺎﻷﺣﺒﺔ .
ﺘﺴﻴﻝ ﻤﻥ ﺍﻵﻤﺎﻕ ﻭﺍﻟﺴﻡ ﺃﺩﻤﻊ ﺃﺸﺎﺭﻭﺍ ﺒﺘﺴﻠﻴﻡٍ ﻓﺠﺩﻨﺎ ﺒﺄﻨﻔ ﺱٍ
ﺍﻵﻣﺎﻕ :ﻭﺍﺣﺪﻫﺎ ،ﻣﺄﻕ ،ﻭﻣﺆﻕ .ﻭﻫﻮ ﻃﺮﻑ ﺍﻟﻌﲔ ﳑﺎ ﻳﻠﻲ ﺍﻷﻧﻒ ،ﻭﻫﻮ ﳎﺮﻯ ﺍﻟﺪﻣﻊ ﰲ ﺍﻟﻐﺎﻟﺐ .ﻭﺍﻟﺴﻢ:
ﺍﻻﺳﻢ ﺃﺩﻣﻊ .ﻭﺃﺷﺎﺭﻭﺍ ﺇﱃ ﺍﻷﺣﺒﺔ ﻋﻨﺪ ﺍﻟﻮﺩﺍﻉ ﺑﺘﺴﻠﻴﻢ .ﻭﻧﺒﻪ ﺑﻘﻮﻟﻪ :ﺃﺷﺎﺭﻭﺍ ﺇﱄ ﺃﻢ ﻻ ﳝﻜﻨﻬﻢ ﺇﻇﻬﺎﺭ
ﺍﻟﺴﻼﻡ ﺑﺎﻟﻜﻼﻡ؛ ﺧﺸﻴﺔ ﺍﻟﺮﻗﺒﺎﺀ ﻓﺠﺪﻧﺎ ﳓﻦ ﺑﺄﺭﻭﺍﺡ ،ﺗﺴﻴﻞ ﻣﻦ ﺃﻋﻴﻨﻨﺎ ﺟﻮﺍﺑﺎﹰ ﳍﻢ ،ﻭﺃﺳﻔﺎﹰ ﻋﻠﻰ ﻓﺮﺍﻗﻬﻢ،
ﻋﻠﻰ ﺃﺤﺩٍ ﺇﻻ ﺒﻠﺅﻡٍ ﻤﺭﻗﻊ ﻭﻻ ﺜﻭﺏ ﻤﺠ ﺩٍ ﻏﻴﺭ ﺜﻭﺏ ﺍﺒﻥ ﺃﺤﻤ ﺩٍ
ﺭﻭﻯ :ﻏﲑ .ﻧﺼﺒﺎﹰ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻘﺪﻡ ،ﻭﺭﻭﻯ :ﻣﺮﻓﻮﻋﺎﹰ ﺧﱪ ﻟﻘﻮﻟﻪ ﻻ ﺛﻮﺏ ﳎﺪ .
ﻳﻘﻮﻝ :ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻱ ﻻ ﳜﻀﻊ ﻟﻠﺤﺐ ﺧﺎﺭﺝ ﻋﻦ ﺣﻜﻢ ﺍﻟﻌﺸﻖ ﻛﺬﻟﻚ ﺛﻮﺏ ﺍﺪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻫﺬﺍ
ﺍﳌﻤﺪﻭﺡ ﻻ ﻳﻜﻦ ﺇﻻ ﻣﺮﻗﻌﺎﹰ .
ﺒﻪ ﺍﷲ ﻴﻌﻁﻲ ﻤﻥ ﻴﺸﺎﺀ ﻭﻴﻤﻨﻊ ﻭﺇﻥ ﺍﻟﺫﻱ ﺤﺎﺒﻰ ﺠﺩﻴﻠﺔ ﻁﻴﻰ ﺀٍ
ﺟﺪﻳﻠﺔ ﻃﲕﺀ :ﺑﻄﻦ ﻣﻦ ﻃﲕﺀ ﻭﺣﺎﰉ :ﲟﻌﲎ ﺟﱮ .
ﻳﻘﻮﻝ :ﻭﺇﻥ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻠﺔ ،ﺑﻪ ﺍﷲ ﻳﻌﻄﻲ ﻣﻦ ﻳﺸﺎﺀ ﻭﳝﻨﻊ ،ﺫﻟﻚ ﻣﺒﺎﻟﻐﺔ ﰲ ﻭﺻﻔﻪ ﺑﺴﻌﺔ ﺍﻟﻘﺪﺭﺓ،
ﻭﻧﻔﺎﺫ ﺍﻷﻣﺮ ،ﻓﻴﻌﻄﻲ ﻣﻦ ﻳﺸﺎﺀ ﻭﳛﺮﻡ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﻗﻴﻞ :ﺇﻥ ﺣﺎﰉ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻠﺔ ﺑﺎﻟﻌﻄﺎﺀ ﻭﻏﺎﻟﺒﻬﻢ ﺑﻪ ﻭﻫﻮ
ﺍﳌﻤﺪﻭﺡ ،ﺑﻪ ﺍﷲ ﻳﻌﻄﻲ ﻣﻦ ﻳﺸﺎﺀ ﻭﳝﻨﻊ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻛﺜﲑ ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻟﻪ ﻫﺬﻩ
ﺫﺑﺎﺏ ﺍﻟﺴﻴﻒ :ﺣﺪﻩ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻪ ﺍﻷﻭﻝ ﻟﻠﻘﻠﻢ ﻭﰲ ﺍﻟﺜﺎﱐ ﻟﻠﺤﺴﺎﻡ ،ﻭﺍﻟﻀﺮﻳﺒﺔ :ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﺼﻴﺒﻪ
ﺍﻟﻀﺮﺑﺔ .ﻓﻀﻞ ﻗﻠﻤﻪ ﻋﻠﻰ ﺍﻟﺴﻴﻒ .
ﻳﻘﻮﻝ :ﺣﺪ ﺍﻟﺴﻴﻒ ﺃﳒﻰ ﰲ ﺿﺮﻳﺒﺘﻪ ﻣﻦ ﺣﺪ ﻗﻠﻤﻪ ،ﻭﺣﺪ ﺍﻟﺴﻴﻒ ﺃﻋﺼﻰ ﻟﺼﺎﺣﺒﻪ ،ﻭﻫﺬﺍ ﺃﻃﻮﻉ .
ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻀﺎﺭﺏ ﺇﺫﺍ ﺿﺮﺏ ﺑﺴﻴﻔﻪ ﰒ ﻧﺒﺎ ﺳﻴﻔﻪ ﻋﻦ ﺍﻟﺘﺄﺛﲑ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻜﻪ ﻗﺒﻞ ﺍﻟﻀﺮﺏ .
ﻭﺍﻟﻘﻠﻢ ﻻ ﳜﻮﻥ ﺻﺎﺣﺒﻪ ﰲ ﺣﺎﻝٍ ،ﻓﺈﺫﺍ ﻛﺘﺐ ﺑﻪ :ﺍﻗﺘﻞ ﻓﻼﻧﺎﹰ ﱂ ﳝﻜﻨﻪ ﺑﻌﺪﻩ ﺃﻻ ﻳﻘﺘﻠﻪ ،ﻭﻗﺪ ﲪﻞ ﺇﻟﻴﻪ
ﺍﻟﻜﺘﺎﺏ ﻭﻧﻔﺬ ﺃﻣﺮﻩ ﻓﻴﻪ .
ﻟﻤﺎ ﻓﺎﺘﻬﺎ ﻓﻲ ﺍﻟﺸﺭﻕ ﻭﺍﻟﻐﺭﺏ ﻤﻭﻀﻊ ﺒﻜﻑ ﺠﻭﺍﺩٍ ﻟﻭ ﺤﻜﺘﻬﺎ ﺴﺤﺎﺒ ﺔﹲ
ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺧﺴﺎﺱ ﺍﻟﻨﺎﺱ :ﻣﻦ ﻳﺮﻣﻴﲏ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻣﻦ ﻫﻮ ﺟﺎﻫﻞ ﻗﺪ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﺿﺮﺏ
ﻏﲑ :ﳚﻮﺯ ﺑﺎﻟﺮﻓﻊ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺻﻔﺔ ﻟﻀﻴﻒ ،ﻭﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺿﻤﲑ ﺍﻟﻀﻴﻒ ،ﻭﳏﺘﺸﻢ :ﺃﻱ
ﻣﻨﻘﺒﺾ ﻣﺴﺘﺤﻲ .ﻭﺍﻟﻠﻤﻢ :ﲨﻊ ﺍﻟﻠﻤﺔ ﻣﻦ ﺍﻟﺸﻌﺮ.
ﻳﺼﻒ ﺍﻟﺸﻴﺐ ﻭﻳﻘﻮﻝ :ﺇﻧﻪ ﺿﻴﻒ ﻧﺰﻝ ﺑﺮﺃﺳﻲ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻧﺰﻭﻟﻪ ﻧﺰﻭﻝ ﺍﻟﻀﻴﻒ ﰲ ﺍﻻﺣﺘﺸﺎﻡ
ﻭﺍﻻﺳﺘﺤﻴﺎﺀ ،ﻷﻧﻪ ﱂ ﻳﺴﺘﺄﺫﻧﲏ ﻛﺎﺳﺘﺌﺬﺍﻥ ﺍﻟﻀﻴﻒ ،ﰒ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺴﻴﻒ ﺃﺣﺴﻦ ﻓﻌﻼﹰ ﺑﺎﻟﺮﺃﺱ ،ﻣﻦ
ﺍﻟﺸﻴﺐ ﺑﺎﻟﻠﻤﻢ .ﻭﻫﻮ ﻣﻦ ﻗﻮﻝ ﺍﻟﺒﺤﺘﺮﻱ.
ﻤﻜﺎﻥ ﺒﻴﺎﺽ ﺍﻟﺸﻴﺏ ﺤﻝ ﺒﻤﻔﺭﻗﻲ ﻭﺩﺩﺕ ﺒﻴﺎﺽ ﺍﻟﺴﻴﻑ ﻴﻭﻡ ﻟﻘﻴﻨﻨﻲ
ﻷﻨﺕ ﺃﺴﻭﺩ ﻓﻲ ﻋﻴﻨﻲ ﻤﻥ ﺍﻟﻅﻠﻡ ﺍﺒﻌﺩ ﺒﻌﺩﺕ ﺒﻴﺎﻀﺎﹰ ﻻ ﺒﻴﺎﺽ ﻟﻪ
ﺍﺑﻌﺪ :ﺃﻣﺮ ﻣﻦ ﺑﻌﺪ ﻳﺒﻌﺪ ﺇﺫﺍ ﻫﻠﻚ ﻭﺫﻝ .ﻭﺑﻌﺪﺕ :ﺩﻋﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻴﺐ .ﻭﺑﻴﺎﺿﺎﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ.
ﻭﻗﻮﻟﻪ :ﻻ ﺑﻴﺎﺽ ﻟﻪ :ﺃﻱ ﻻ ﻧﻮﺭ ﻟﻪ ،ﻭﻻ ﺑﻴﺎﺽ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﻮﺭﺓ ﺑﻴﺎﺿﺎﹰ ،ﻭﳚﻮﺯ ﺃﻥ
ﻳﻜﻮﻥ ﺃﻳﻀﺎﹰ ﺩﻋﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻴﺐ ،ﻭﻛﺄﻧﻪ ﺃﺭﺍﺩ ﻻ ﺭﺯﻕ ﺧﲑﺍﹰ ،ﻭﺍﻷﻭﱃ ﻧﻮﺭﺍﹰ ،ﻭﺇﳕﺎ ﻗﺎﻝ :ﻻ ﺑﻴﺎﺽ ﻟﻪ ﻷﻧﻪ
ﻳﻮﺭﺙ ﻇﻠﻤﺔ ﺍﻟﺒﺼﺮ ،ﻭﺗﻐﲑ ﺍﻟﻠﻮﻥ ،ﻭﻳﻔﺮﻕ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺍﳌﻼﺫ ،ﻭﻳﻨﺬﺭ ﺑﺎﻟﺰﻭﺍﻝ ﻭﻳﺆﺫﻥ ﺑﺎﻟﻀﻌﻒ
ﻭﺍﳍﺰﺍﻝ ،ﻭﻗﻮﻟﻪ :ﻷﻧﺖ ﺃﺳﻮﺩ ﺇﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﺃﻧﺖ ﺃﺷﺪ ﺳﻮﺍﺩﺍﹰ ﻓﻔﻴﻪ ﺷﺬﻭﺫ ،ﻷﻥ ﺍﻷﻟﻮﺍﻥ ﻻ ﻳﺒﲎ ﻣﻨﻬﺎ ﺃﻓﻌﻞ
ﺍﻟﺘﻔﻀﻴﻞ .ﺑﻞ ﻳﻘﺎﻝ :ﺃﺷﺪ ﺳﻮﺍﺩﺍﹰ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻧﺖ ﰲ ﻋﻴﲏ ﺃﺷﺪ ﺳﻮﺍﺩﺍﹰ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ،ﻭﺇﻥ ﱂ ﻳﺮﺩ
ﻣﻌﲎ ﺍﳌﺒﺎﻟﻐﺔ ،ﻓﻴﻜﻮﻥ ﺗﻘﺪﻳﺮﻩ ﻻ ﺃﻧﺖ ﰲ ﻋﻴﲏ ﻣﻊ ﺑﻴﺎﺿﻚ ﺃﺳﻮﺩ ﻣﻦ ﲨﻠﺔ ﺍﻟﻈﻠﻢ ﺍﻟﺴﻮﺩ .ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ
ﺃﻧﺖ ﰲ ﻋﻴﲏ ﻛﺎﺋﻦ ﻣﻦ ﺍﻟﻈﻠﻢ ،ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺃﰊ ﲤﺎﻡ ﺍﻟﻄﺎﺋﻲ:
ﻭﻟﻜﻨﻪ ﻓﻲ ﺍﻟﻘﻠﺏ ﺃﺴﻭﺩ ﺃﺴﻔﻊ ﻟﻪ ﻤﻨﻅﺭ ﻓﻲ ﺍﻟﻌﻴﻥ ﺃﺒﻴﺽ ﻨﺎﺼﻊ
ﻫﻭﺍﻱ ﻁﻔﻼﹰ ﻭﺸﻴﺒﻲ ﺒﺎﻟﻎ ﺍﻟﺤﻠﻡ ﺒﺤﺏ ﻗﺎﺘﻠﺘﻲ ﻭﺍﻟﺸﻴﺏ ﺘﻌﺫﻴﺒﻲ
ﺗﻌﺬﻳﱯ :ﻣﺒﺘﺪﺃ ﻭﲝﺐ ﻗﺎﺗﻠﱵ ﺧﱪ ﻣﻘﺪﻡ ﻋﻠﻴﻪ ﻭﻫﻮﺍﻱ ﻣﺒﺘﺪﺃ ﻭﻛﺬﻟﻚ ﺷﻴﱯ ﻭﻃﻔﻼﹰ ﻭﺑﺎﻟﻎ ﻧﺼﺐ ﻋﻠﻰ
ﺍﳊﺎﻝ ،ﻭﻫﻲ ﰲ ﻣﻮﺿﻊ ﺍﳋﱪ ﻟﻼﺑﺘﺪﺍﺀ ،ﻭﻗﺎﺋﻢ ﻣﻘﺎﻣﻪ .
ﻳﻘﻮﻝ :ﺗﻌﺬﻳﱯ ﺑﺸﻴﱯ ﺣﺐ ﻗﺎﺗﻠﱵ ﻭﺍﻟﺸﻴﺐ .ﰒ ﺑﲔ ﻭﻗﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ .ﻓﻘﺎﻝ :ﻫﻮﺍﻱ ﻃﻔﻼﹰ ﻭﺷﻴﱯ
ﺑﺎﻟﻎ ﺍﳊﻠﻢ ﻳﻌﲏ :ﻫﻮﻳﺖ ﻭﺃﻧﺎ ﻃﻔﻞﹲ ،ﻭﺷﺒﺖ ﻭﺃﻧﺎ ﺑﺎﻟﻎ ﺍﳊﻠﻢ .
ﻭﻟﻤﺎ ﺒﻴﻥ ﺃﻨﻪ ﻋﺸﻕ ﻁﻔﻼﹰ ،ﻭﺸﺎﺏ ﻭﻗﺕ ﺍﻟﺤﻠﻡ ﺠﻌﻝ ﺍﻟﺤﺏ ﻭﺍﻟﺸﻴﺏ ﻋﺫﺍﺒﺎﹰ ،ﻭﻏﺭﻀﻪ ﺒﺫﻟﻙ ﺤﺼﻭﻟﻬﻤﺎ ﻗﺒﻝ ﻭﻗﺘﻬﻤﺎ .
ﻭﻻ ﺒﺫﺍﺕ ﺨﻤﺎﺭٍ ﻻ ﺘﺭﻴﻕ ﺩﻤﻲ ﻓﻤﺎ ﺃﻤﺭ ﺒﺭﺴﻡٍ ﻻ ﺃﺴﺎﺌﻠﻪ
ﺳﺎﳘﺔ :ﺃﻱ ﻣﺘﻐﲑﺓ ﻣﻦ ﻏﺒﺎﺭ ﺍﳊﺮﺏ ،ﻟﺸﺪﺓ ﺍﻟﺘﻌﺐ ،ﻭﺃﱂ ﺍﳉﺮﺍﺣﺔ ﻭﺍﳋﻮﻑ ،ﻭﻏﲑﻫﺎ .
ﻳﻘﻮﻝ :ﻷﺗﺮﻛﻦ ﻭﺟﻮﻩ ﺍﳋﻴﻞ ﻣﺘﻐﱪﺓ ﰲ ﺣﺎﻝٍ ﻳﻜﻮﻥ ﺍﳊﺮﺏ ﻓﻴﻬﺎ ﺃﻗﻮﻡ ﻣﻦ ﺳﺎﻕ ﻋﻠﻰ ﻗﺪﻡ ،ﻓﻌﻠﻰ ﻫﺬﺍ
ﻳﻜﻮﻥ ﺍﳊﺮﺏ ﻭﺃﻗﻮﻡ ﻣﺮﻓﻮﻋﲔ .ﻭﳚﻮﺯ :ﻧﺼﺒﻬﻤﺎ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻭﺟﻮﻩ ﺍﳋﻴﻞ ﺳﺎﳘﺔ .ﺃﻱ ﻭﻷﺗﺮﻛﻦ ﺍﳊﺮﺏ
ﺃﻗﻮﻡ ﻣﻦ ﺳﺎﻕ ﻋﻠﻰ ﻗﺪﻡ .
ﺤﺘﻰ ﻜﺄﻥ ﺒﻬﺎ ﻀﺭﺒﺎﹰ ﻤﻥ ﺍﻟﻠﻤﻡ ﻭﺍﻟﻁﻌﻥ ﻴﺨﺭﻗﻬﺎ ﻭﺍﻟﺯﺠﺭ ﻴﻘﻠﻘﻬﺎ
ﺍﳍﺎﺀ ﰲ ﳜﺮﻗﻬﺎ ﻭﻳﻘﻠﻘﻬﺎ ﻭﺎ :ﻟﻠﺨﻴﻞ .ﻭﺍﻟﻠﻤﻢ :ﺍﳉﻨﻮﻥ .
ﻳﻘﻮﻝ :ﻭﻷﺗﺮﻛﻦ ﻭﺟﻮﻩ ﺍﳋﻴﻞ ﺳﺎﳘﺔﹰ ﰲ ﺍﳊﺎﻝ ﺍﻟﱵ ﱂ ﳜﺮﻕ ﺍﻟﻄﻌﻦ ﺍﳋﻴﻞ ،ﻭﻳﺰﻋﺠﻬﺎ ﺍﻟﺰﺟﺮ ،ﺣﱴ ﻛﺄﻥ ﺎ
ﺿﺮﺑﺎﹰ ﻣﻦ ﺍﳉﻨﻮﻥ .ﻭﻳﺮﻭﻯ :ﳜﺮﻗﻬﺎ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﺃﻱ :ﻳﻮﺭﺛﻬﺎ ﺧﺮﻗﺎﹰ ﻭﻃﻴﺸﺎﹰ .ﻭﺭﻭﻯ :ﳛﺮﻗﻬﺎ ﺑﺎﳊﺎﺀ ﺃﻱ:
ﻳﻬﻠﻜﻬﺎ ﻣﻦ ﺍﳊﺮﻕ ﻭﺍﻷﻭﻝ ﺃﻭﱃ .
ﻜﺄﻨﻤﺎ ﺍﻟﺼﺎﺏ ﻤﻌﺼﻭﺭ ﻋﻠﻰ ﺍﻟﻠﺠﻡ ﻗﺩ ﻜﻠﻤﺘﻬﺎ ﺍﻟﻌﻭﺍﻟﻲ ﻓﻬﻲ ﻜﺎﻟﺤ ﺔﹲ
ﺍﻟﺼﺎﺏ :ﺷﺠﺮ ﻣﺮ ﻭﻫﺬﺍ ﺗﺄﻛﻴﺪﺍﹰ ﳌﺎ ﻣﻀﻰ .
ﻳﻘﻮﻝ :ﺃﺗﺮﻙ ﻫﺬﻩ ﺍﳋﻴﻞ ﻭﻗﺪ ﺟﺮﺣﺘﻬﺎ ﺍﻟﺮﻣﺎﺡ ﺣﱴ ﻋﺒﺴﺖ ﻭﺟﻮﻫﻬﺎ ،ﻣﻦ ﺷﺪﺓ ﻭﻗﻮﻉ ﺍﻷﺳﻨﺔ ﺎ ،ﻓﻴﻜﻮﻥ
ﻣﻦ ﺷﺪﺓ ﻋﺒﻮﺳﻬﺎ؛ ﻛﺄﺎ ﻗﺪ ﻋﺼﺮ ﺍﻟﺼﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﺷﺠﺮ ﻣﺮ ﻋﻠﻰ ﳉﻤﻬﺎ .
ﺤﺘﻰ ﺃﺩﻟﺕ ﻟﻪ ﻤﻥ ﺩﻭﻟﺔ ﺍﻟﺨﺩﻡ ﺒﻜﻝ ﻤﻨﺼﻠﺕٍ ﻤﺎ ﺯﺍﻝ ﻤﻨﺘﻅﺭﻱ
ﻳﻘﻮﻝ :ﻭﻷﺗﺮﻛﻦ ﻭﺟﻮﻩ ﺍﳋﻴﻞ ﺳﺎﳘﺔ ،ﺑﻜﻞ ﺳﻴﻒ ﳎﺮﺩ ،ﻣﺎ ﺯﻟﺖ ﺃﻧﺘﻈﺮﻩ ﻭﻳﻨﺘﻈﺮﱐ ،ﺣﱴ ﺍﻧﺘﻘﻤﺖ ﻟﻪ ﻣﻦ
ﺍﳋﺪﻡ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﳌﻠﻚ ﻭﺳﻠﺒﺘﻬﻢ ﺍﳌﻠﻚ ،ﻭﺃﻋﻄﻴﺖ ﺩﻭﻟﺔ ﺍﳋﺪﻡ ﻣﻦ ﻳﺴﺘﺤﻘﻪ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺬﺍ ﺍﳌﻨﺼﻠﺖ :ﺍﻟﺮﺟﻞ ﺍﳌﺎﺿﻲ ﰲ ﺍﻷﻣﻮﺭ ،ﺃﻱ ﺃﻓﻌﻞ ﺫﻟﻚ ﺑﻜﻞ ﺭﺟﻞ ﻣﺎﺽٍ ﰲ ﺍﻷﻣﻮﺭ ﻣﺎ ﺯﺍﻝ
ﻳﻨﺘﻈﺮﱐ ،ﶈﺎﺭﺑﺔ ﺍﻷﻣﻼﻙ ،ﺣﱴ ﺃﻋﻄﻴﺘﻪ ﺩﻭﻟﺔ ﺍﳋﺪﻡ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻠﻮﻙ ﺍﻟﻴﻮﻡ ،ﻭﺍﻷﺻﺢ :ﺃﻧﻪ ﺻﻔﺔ ﻟﻠﺴﻴﻒ .
ﻭﻴﺴﺘﺤﻝ ﺩﻡ ﺍﻟﺤﺠﺎﺝ ﻓﻲ ﺍﻟﺤﺭﻡ ﺸﻴﺦٍ ﻴﺭﻯ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻟﺨﻤﺱ ﻨﺎﻓﻠ ﺔﹰ
ﻳﻘﻮﻝ :ﺃﳝﻠﻚ ﺍﳌﻠﻚ ﻣﻦ ﻫﻮ ﰲ ﺿﻌﻔﻪ ﻟﻮ ﺭﺁﱐ ﻣﺎﺀً ﻭﻫﻮ ﻇﻤﺂﻥ ﱂ ﳝﻜﻨﻪ ﺃﻥ ﻳﺮﺩﱐ ﻭﻣﺎﺕ ﻋﻄﺸﺎﹰ! ﻭﻟﻮ ﺭﺁﱐ
ﰲ ﺍﻟﻨﻮﻡ ﻟﺰﺍﻝ ﻧﻮﻣﻪ ،ﻭﻻ ﳚﺴﺮ ﺃﻥ ﻳﻨﺎﻡ؛ ﺧﻮﻓﺎﹰ ﻣﲏ ،ﻭﻻ ﻳﺴﺘﻘﺮ ﻟﻌﻈﻢ ﻫﻴﺒﱵ ﰲ ﻗﻠﺒﻪ.
ﻭﻤﻥ ﻋﺼﻰ ﻤﻥ ﻤﻠﻭﻙ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺠﻡ ﻤﻴﻌﺎﺩ ﻜﻝ ﺭﻗﻕ ﺍﻟﺸﻔﺭﺘﻴﻥ ﻏﺩﺍﹰ
ﻭﻣﻦ ﻋﺼﻰ :ﰲ ﻣﻮﺿﻊ ﺟﺮ ،ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻛﻞ .
ﻳﻘﻮﻝ :ﻣﻴﻌﺎﺩ ﻛﻞ ﺳﻴﻒٍ ﺭﻗﻴﻖ ﺍﻟﺸﻔﺮﺗﲔ ﻏﺪﺍﹰﻥ ﻭﻣﻴﻌﺎﺩ ﻛﻞ ﻣﻦ ﻋﺼﺎﱐ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ؛ ﺃﻗﺘﻠﻬﻢ
ﺑﻪ .ﻭﻗﻴﻞ :ﻓﻴﻪ ﺇﺿﻤﺎﺭ ﺗﻘﺪﻳﺮﻩ ﻫﺬﺍ ﺍﳌﺬﻛﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﳊﻢ ﻋﻠﻰ ﻭﺿﻢ ،ﻣﻴﻌﺎﺩ ﻛﻞ ﺳﻴﻮﰲ ﻣﻠﻮﻙ ﺍﻟﻌﺮﺏ
ﻭﺍﻟﻌﺠﻢ .
ﻭﺇﻥ ﺘﻭﻟﻭﺍ ﻓﻤﺎ ﺃﺭﻀﻲ ﻟﻬﺎ ﺒﻬﻡ ﻓﺈﻥ ﺃﺠﺎﺒﻭﺍ ﻓﻤﺎ ﻗﺼﺩﻱ ﺒﻬﺎ ﻟﻬﻡ
ﻳﻘﻮﻝ :ﺃﻗﺼﺪﻫﻢ ﺑﺴﻴﻮﰲ ،ﻓﺈﻥ ﺍﻧﻘﺎﺩﻭﺍ ﺇﱄ ﻓﻤﺎ ﻗﺼﺪﻱ ﺬﻩ ﺍﻟﺴﻴﻮﻑ ﺇﻟﻴﻬﻢ ،ﻭﺇﻥ ﺗﻮﻟﻮﺍ ﻋﲏ ،ﻓﻤﺎ ﺃﺭﺿﻰ
ﳍﺬﻩ ﺍﻟﺴﻴﻮﻑ ﻢ ﺑﻞ ﺃﻗﺘﻞ ﺳﻮﺍﻫﻢ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺻﺒﺎﻩ ﻭﻗﺪ ﻋﺬﻟﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳌﺨﻴﻤﺮﻱ ﰲ ﺗﺮﻛﻪ ﻟﻘﺎﺀ ﺍﳌﻠﻮﻙ
ﺠﻨﺏ ﺍﻟﻌﺘﺎﺒﺎ ﺃﺒﺎ ﺴﻌﻴ ﺩٍ
ﺨﻁﺄً ﺼﻭﺍﺒﺎ ﻓﺭﺏ ﺭﺍﺀٍ
ﺭﺍﺀ :ﻓﺎﻋﻞ ،ﻭﻫﻮ ﺍﻟﻌﺎﻣﻞ ﰲ ﺧﻄﺄ ،ﻭﰲ ﺻﻮﺍﺏ ،ﻷﻥ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻳﻌﻤﻞ ﻋﻤﻞ ﺍﻟﻔﻌﻞ ﻣﻨﻪ.
ﻳﻘﻮﻝ :ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ ﺑﻌﺪ ﻋﲏ ﻋﺘﺎﺑﻚ ﻓﺄﻧﺖ ﳐﻄﻰﺀ ﻓﻴﻪ ،ﻓﺮﺏ ﺇﻧﺴﺎﻥٍ ﻳﺮﻯ ﺍﳋﻄﺄ ﺻﻮﺍﺑﺎﹰ ،ﻭﺭﻭﻯ ﻓﺮﺏ
ﺭﺍﺋﻲ ﺧﻄﺈٍ ﺻﻮﺍﺑﺎﹰ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ﻭﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ،ﻃﻠﺒﺎﹰ ﻟﻠﺨﻔﺔ ،ﻭﺍﻟﻐﺮﺽ ﺇﺛﺒﺎﺗﻪ ﻷﻥ ﺍﻹﺿﺎﻓﺔ ﻏﲑ ﺣﻘﻴﻘﻴﺔ،
ﰒ ﺑﲔ ﻭﺟﻪ ﺍﳋﻄﺄ ﰲ ﻋﺬﻝ ﺃﰊ ﺳﻌﻴﺪ ﻓﻘﺎﻝ:
ﺃﻜﺜﺭﻭﺍ ﺍﻟﺤﺠﺎﺒﺎ ﻓﺈﻨﻬﻡ ﻗﺩ
ﻟﺭﺩﻨﺎ ﺍﻟﺒﻭﺍﺒﺎ ﻭﺍﺴﺘﻭﻗﻔﻭﺍ
ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻭﻗﺪ ﻋﺎﺗﺒﻪ ﻋﻠﻰ ﺗﺮﻛﻪ ﺭﺩ ﺍﻟﺴﻼﻡ :ﺃﻧﺎ ﻣﺘﻐﻀﺐ ﻷﺟﻞ ﻏﻀﺒﻚ ،ﻭﻣﺘﻌﺠﺐ ﺑﺴﺒﺐ ﻣﺎ
ﺗﻌﺠﺒﺖ! ﻣﻦ ﺗﺮﻛﻲ ﻟﻠﺠﻮﺍﺏ ﻟﻚ؛ ﻷﱐ ﻛﻨﺖ ﺣﲔ ﺭﺃﻳﺘﲏ ﻣﺘﻮﺟﻌﺎﹰ ﻟﻐﻴﺒﺘﻚ ،ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻞ ﺭﺅﻳﱵ ﺇﻳﺎﻙ،
ﻓﻠﻤﺎ ﺭﺃﻳﺘﲏ ﻛﻨﺖ ﻣﺪﻫﻮﺷﺎﹰ ،ﻓﺸﻐﻠﺘﲏ ﺩﻫﺸﱵ ﻭﻓﻜﺮﻱ ﻓﻴﻚ ،ﻋﻦ ﺭﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ،ﻓﻜﺎﻥ ﺷﻐﻠﻲ ﻋﻦ ﺭﺩ
ﺍﻟﺴﻼﻡ ﺑﻚ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺻﺒﺎﻩ ﰲ ﺍﳊﻤﺎﺳﺔ:
ﻓﻘﻡ ﻭﺍﻁﻠﺏ ﺍﻟﺸﻲﺀ ﺍﻟﺫﻱ ﻴﺒﺘﺭ ﺍﻟﻌﻤﺭﺍ ﺇﺫﺍ ﻟﻡ ﺘﺠﺩ ﻤﺎ ﻴﺒﺘﺭ ﺍﻟﻔﻘﺭ ﻗﺎﻋﺩﺍﹰ
ﻳﻘﻮﻝ ﻟﻨﻔﺴﻪ ،ﺃﻭ ﻟﺮﻓﻴﻘﻪ :ﺇﺫﺍ ﱂ ﲡﺪ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺍﻟﻔﻘﺮ ﻭﺃﻧﺖ ﻗﺎﻋﺪ! ﻭﻫﻮ :ﺇﻣﺎ ﺍﻟﻘﻨﺎﻋﺔ ،ﻭﺇﻣﺎ ﺍﳌﺎﻝ.
ﻓﻘﻢ ﻭﺍﻃﻠﺐ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺍﻟﻌﻤﺮ ،ﻭﻫﻮ ﺍﻟﺴﻴﻒ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻚ ﺇﱃ ﻣﺒﺘﻐﺎﻙ ﻓﺘﻨﺎﻝ ﻣﺎ ﺗﺮﻳﺪ ﺃﻭ ﺗﻘﺘﻞ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺻﺒﺎﻩ ﻳﺴﺘﺒﻄﻰﺀ ﻋﻄﺎﺀ ﳑﺪﻭﺣﻪ:
ﻓﻲ ﺍﻟﺸﺭﻕ ﻭﺍﻟﻐﺭﺏ ﻤﻥ ﻋﺎﺩﺍﻙ ﻤﻜﺒﻭﺘ ﺎﹰ ﺍﻨﺼﺭ ﺒﺠﻭﺩﻙ ﺃﻟﻔﺎﻅﺎﹰ ﺘﺭﻜﺕ ﺒﻬﺎ
ﺍﻟﻨﻌﺞ :ﺍﻟﺒﻴﺾ .ﻭﺍﶈﺎﺟﺮ :ﲨﻊ ﳏﺠﺮ ﻭﻫﻮ ﻣﺎ ﺣﻮﻝ ﺍﻟﻌﲔ .ﻭﻗﻴﻞ :ﻣﺎ ﻳﺒﺪﻭ ﻣﻦ ﺍﻟﻨﻘﺎﺏ .ﻭﺍﻟﺪﻋﺞ :ﲨﻊ
ﺃﺩﻋﺞ ﻭﺩﻋﺠﺎﺀ :ﻭﻫﻮ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺴﻮﺍﺩ .ﻭﺍﻟﻨﻮﺍﻇﺮ :ﺍﳊﺪﻕ .ﻭﺍﻟﻐﻔﺎﺋﺮ :ﲨﻊ ﻏﻔﺎﺭﺓ ،ﻭﻫﻮ ﻣﺎ ﻳﻐﻔﺮ ﺍﻟﺮﺃﺱ
ﻣﻦ ﻣﻘﻨﻌﺔ ،ﺃﻭ ﻭﻗﺎﻳﺔ :ﻳﻮﻗﻲ ﺎ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻟﺪﻫﻦ .ﻭﺍﳍﺎﺀ ﰲ ﻛﻞ ﺫﻟﻚ ،ﺗﺮﺟﻊ ﺇﱃ ﻟﻔﻆ ﺍﻷﺣﻮﺭ ﺃﻭ ﻟﻔﻆ
ﻛﻞ.
ﻳﻘﻮﻝ :ﻣﻦ ﻛﻞ ﺃﺣﻮﺭ ﺑﻴﺾ ﳏﺎﺟﺮﻩ ،ﺳﻮﺩ ﻧﻮﺍﻇﺮﻩ ،ﲪﺮ ﻣﻘﺎﻧﻌﻪ ﺳﻮﺩ ﺿﻔﺎﺋﺮﻩ .
ﻤﻥ ﺍﻟﻬﻭﻯ ﺜﻘﻝ ﻤﺎ ﺘﺤﻭﻱ ﻤﺂﺯﺭﻩ ﺃﻋﺎﺭﻨﻲ ﺴﻘﻡ ﺠﻔﻨﻴﻪ ﻭﺤﻤﻠﻨﻲ
ﺃﻋﺎﺭﱐ :ﻙ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻈﺒﺎﺀ .ﺳﻘﻢ ﻋﻴﻨﻴﻪ :ﻭﻫﻮ ﺍﻟﻔﺘﻮﺭ ﺍﻟﺬﻱ ﰲ ﺍﻟﻌﲔ .ﻭﺟﻌﻠﻪ ﻋﺎﺭﻳﺔﹰ ﰲ ﺑﺪﱐ ،ﺃﻱ
ﺃﺳﻘﻤﲏ ﺑﻌﻴﻨﻪ ﺍﻟﺴﻘﻴﻤﺔ ،ﻭﲪﻠﲏ ﺛﻘﻞ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﺂﺯﺭﻩ ﻭﻫﻮ ﲨﻊ ﺍﳌﺌﺰﺭ ﻭﻳﻌﲏ ﺑﻪ :ﺍﻷﺭﺩﺍﻑ
ﻭﺍﻟﻜﻔﻞ .
ﻭﻤﻥ ﻓﺅﺍﺩﻱ ﻋﻠﻰ ﻗﺘﻠﻲ ﻴﻀﺎﻓﺭﻩ ﻴﺎ ﻤﻥ ﺘﺤﻜﻡ ﻓﻲ ﻨﻔﺴﻲ ﻓﻌﺫﺒﻨﻲ
ﺍﳌﻀﺎﻓﺮﺓ :ﺍﳌﻌﺎﻭﻧﺔ .ﻭﻳﺮﻭﻯ :ﺑﺎﻟﻀﺎﺩ ،ﻭﺍﻟﻈﺎﺀ .
ﻳﻘﻮﻝ :ﻳﺎ ﻣﻦ ﲢﻜﻢ ﰲ ﻧﻔﺴﻲ ﻓﻌﺬﺑﲏ ﰲ ﻫﻮﺍﻩ ،ﻭﻳﺎ ﻣﻦ ﻳﻌﺎﻭﻧﻪ ﻗﻠﱯ ﻋﻠﻰ ﻗﺘﻠﻲ ،ﻓﺈﻥ ﻗﻠﱯ ﳝﻴﻞ ﺇﻟﻴﻚ،
ﻭﳛﺘﻤﻞ ﻛﻞ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻣﻨﻚ .ﻭﺍﳍﺎﺀ ﰲ ﻳﻀﺎﻓﺮﻩ :ﺗﻌﻮﺩ ﺇﱃ ﻣﻦ ﻭﻫﻮ ﻣﺬﻛﺮ ﰲ ﺍﻟﻠﻔﻆ .
ﻳﻘﻮﻝ :ﺩﺧﻠﺖ ﲪﺼﺎﹰ ﻭﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ ﻭﺷﻌﺎﻋﻬﺎ ﻣﺘﻘﺪ ﻭﻛﺄﻥ ﻧﻮﺭ ﻭﺟﻬﻚ ﺑﲔ ﺍﻟﻌﺴﺎﻛﺮ ﻏﺎﻟﺒﺎﹰ ﻟﺸﻌﺎﻉ
ﺍﻟﺸﻤﺲ ،ﻭﺍﻟﻐﺮﺽ ﺑﻪ ﺗﻔﻀﻴﻠﻪ ﻋﻠﻰ ﺍﻟﺸﻤﺲ ﰲ ﺍﳊﺴﻦ ﻭﺍﻟﺒﻬﺎﺀ .
ﺼﺭﻑ ﺍﻟﺯﻤﺎﻥ ﻟﻤﺎ ﺩﺍﺭﺕ ﺩﻭﺍﺌﺭﻩ ﻓﻲ ﻓﻴﻠﻕٍ ﻤﻥ ﺤﺩﻴﺩٍ ﻟﻭ ﻗﺫﻓﺕ ﺒﻪ
ﺍﻟﻔﻴﻠﻖ :ﺍﻟﻌﺴﻜﺮ؛ ﻷﻧﻪ ﻳﻔﻠﻖ ﻛﻞ ﺷﻲﺀ ﺃﺗﻰ ﻋﻠﻴﻪ ﻳﻘﻮﻝ :ﺩﺧﻠﺘﻬﺎ ﲜﻴﺶٍ ﻣﻦ ﺣﺪﻳﺪ؛ ﻟﻜﺜﺮﺓ ﻣﺎ ﻋﻠﻴﻬﻢ ﻣﻦ
ﺍﳊﺪﻳﺪ ،ﻟﻮ ﺭﻣﻴﺖ ﺑﻪ ﺻﺮﻑ ﺍﻟﺪﻫﺮ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻄﻴﻘﻪ ﺃﺣﺪ ﳌﺎ ﺩﺍﺭﺕ ﺩﻭﺍﺋﺮ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ،ﻭﻻ ﻧﻔﺬﺕ
ﺃﺣﻜﺎﻣﻪ.
ﻤﻨﻬﺎ ﺇﻟﻰ ﺍﻟﻤﻠﻙ ﺍﻟﻤﻴﻤﻭﻥ ﻁﺎﺌﺭﻩ ﺘﻤﻀﻲ ﺍﻟﻤﻭﺍﻜﺏ ﻭﺍﻷﺒﺼﺎﺭ ﺸﺎﺨﺼ ﺔﹲ
ﺍﳌﻮﺍﻛﺐ :ﲨﻊ ﺍﳌﻮﺍﻛﺐ ،ﻭﻫﻮ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﺍﳌﺮﺍﺩ ﻫﺎ ﻫﻨﺎ ﺍﳉﻴﺶ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻬﺎ :ﻟﻠﻜﻮﺍﻛﺐ ﻭﰲ
ﻃﺎﺋﺮﻩ .ﻟﻠﻤﻠﻚ .
ﻳﻘﻮﻝ :ﺗﺴﲑ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﺑﺼﺎﺭ ﺷﺎﺧﺼﺔ ﻣﻦ ﺑﻴﻨﻬﺎ ﺇﱃ ﺍﳌﻠﻚ ﺍﳌﻴﻤﻮﻥ ﻃﺎﺋﺮﻩ ﺩﻭﻥ ﻏﲑﻩ ﳑﻦ ﻣﻌﻪ ﻣﻦ
ﺍﳉﻴﺶ ،ﻭﺫﻟﻚ ﳌﺎ ﻟﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺒﻬﺎﺀ .
ﻓﻲ ﺩﺭﻋﻪ ﺃﺴﺩ ﺘﺩﻤﻰ ﺃﻅﺎﻓﺭﻩ ﻗﺩ ﺤﺭﻥ ﻓﻲ ﺒﺸﺭٍ ﻓﻲ ﺘﺎﺠﻪ ﻗﻤﺭ
ﺣﺰﻥ :ﻓﻌﻞ ﺍﻷﺑﺼﺎﺭ ،ﻭﺍﻟﺒﺸﺮ :ﺍﺳﻢ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﻣﺎ ﻓﻮﻗﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﺃﺭﺍﺩ ﻫﺎﻫﻨﺎ ﺍﳌﻤﺪﻭﺡ،
ﻭﺍﻷﻇﺎﻓﺮ :ﲨﻊ ،ﻭﺃﺻﻠﻬﺎ ﺍﻷﻇﺎﻓﲑ ﻓﺤﺬﻑ ﺍﻟﻴﺎﺀ ،ﻭﻫﻮ ﲨﻊ ﺃﻇﻔﻮﺭ ﲟﻌﲎ ﺍﻟﻈﻔﺮ ،ﺃﻭ ﲨﻊ ﺃﻇﻔﺎﺭ ،ﻓﻬﻲ ﺇﺫﺍﹰ
ﻳﻘﻮﻝ :ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻴﻮﻑ ﺗﺮﻛﻦ ﻫﺎﻡ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﳌﺎ ﻗﻄﻌﻦ ﺭﺀﻭﺳﻬﻢ ،ﻋﻠﻴﻬﺎ ﺍﳌﻐﺎﻓﺮ ﻋﻠﻰ ﺭﺀﻭﺱ ﺑﻼ
ﺃﺟﺴﺎﺩ ،ﻭﻛﺎﻧﺖ ﺍﻟﺮﺀﻭﺱ ﻣﻠﻘﺎﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻋﻠﻰ ﻫﺎﻣﺎﺎ ﺍﳌﻐﺎﻓﺮ ،ﻭﻋﱪ ﻋﻦ ﺍﻷﺷﺨﺎﺹ ﺑﺎﻟﻨﺎﺱ .
ﻭﻜﺎﻥ ﻤﻨﻪ ﺇﻟﻰ ﺍﻟﻜﻌﺒﻴﻥ ﺯﺍﺨﺭﻩ ﻓﺨﺎﺽ ﺒﺎﻟﺴﻴﻑ ﺒﺤﺭ ﺍﻟﻤﻭﺕ ﺨﻠﻔﻬﻡ
ﺯﺧﺮ ﺍﻟﺒﺤﺮ :ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﻣﻮﺟﻪ .
ﻳﻘﻮﻝ :ﺧﺎﺽ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﺑﺴﻴﻔﻪ ﺧﻠﻒ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ،ﲝﺮ ﺍﳌﻮﺕ :ﻳﻌﲏ ﻣﻮﺿﻊ ﺍﻟﻘﺘﺎﻝ .ﻭﺍﺳﺘﺤﻘﺮ ﺫﻟﻚ
ﻭﺇﻥ ﻛﺎﻥ ﻋﻈﻴﻤﺎﹰ ،ﺣﱴ ﺻﺎﺭ ﺯﺍﺧﺮ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﻭﻣﺘﻼﻃﻤﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﺇﱃ ﺍﻟﻜﻌﺒﲔ ،ﻳﺼﻒ ﺑﺬﻟﻚ
ﻗﻠﺔ ﻣﺒﺎﻻﺗﻪ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ .
ﻓﻲ ﺍﻷﺭﺽ ﻤﻥ ﺠﻴﻑ ﺍﻟﻘﺘﻠﻰ ﺤﻭﺍﻓﺭﻩ ﺤﺘﻰ ﺍﻨﺘﻬﻰ ﺍﻟﻔﺭﺱ ﺍﻟﺠﺎﺭﻱ ﻭﻤﺎ ﻭﻗﻌﺕ
ﺭﻭﻯ :ﺍﻧﺘﻬﻰ ،ﻭﺍﻧﺜﲎ .
ﻳﻘﻮﻝ :ﻣﻦ ﻗﺘﻞ ﻣﻨﻬﻢ ﺻﺎﺭ ﲝﻴﺚ ﺃﻥ ﺍﻟﻔﺮﺱ ﺍﳉﺎﺭﻱ ﱂ ﻳﻀﻊ ﻭﻗﺖ ﺟﺮﻳﻪ ﺣﻮﺍﻓﺮﻩ ﺇﻻ ﻋﻠﻰ ﺟﻴﻒ ﺍﻟﻘﺘﻠﻰ،
ﻭﻻ ﺗﻘﻊ ﺣﻮﺍﻓﺮﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻘﺘﻠﻰ .
ﻭﻤﻬﺠﺔٍ ﻭﻟﻐﺕ ﻓﻴﻬﺎ ﺒﻭﺍﺘﺭﻩ ﻜﻡ ﻤﻥ ﺩﻡٍ ﺭﻭﻴﺕ ﻤﻨﻪ ﺃﺴﻨﺘﻪ
ﻫﻲ :ﺿﻤﲑ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻠﺔ ،ﺃﻭ ﺍﻟﻠﺤﻈﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺑﻌﺪ ،ﻭﺭﻭﻯ :ﻭﻣﺎ ﻫﻮ ،ﻭﺃﺭﺍﺩ ﺍﳍﻮﻯ
ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻗﺒﻠﻪ .ﻭﺍﳍﺎﺀ ﰲ ﻗﻠﺒﻪ :ﺗﺮﺟﻊ ﺇﱃ ﻣﻦ ﰲ ﻗﻮﻟﻪ ﻣﻦ ﺩﺍﺅﻩ .
ﻳﻘﻮﻝ :ﻻ ﻳﺘﻮﻟﺪ ﺍﳍﻮﻯ ﺇﻻ ﻣﻦ ﻧﻈﺮﺓٍ ﺇﺛﺮ ﻧﻈﺮﺓ ،ﻓﺈﺫﺍ ﺣﻠﺖ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺎﺕ ﺍﳌﺘﻜﺮﺭﺓ ﰲ ﺍﻟﻘﺐ ،ﺭﺣﻞ
ﺍﻟﻌﻘﻞ ﻭﺯﺍﻝ ﺑﻌﺪ ﻧﺰﻭﳍﺎ ،ﻓﻼ ﻳﻨﺘﻔﻊ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﻟﻌﻘﻞ .
ﻓﺄﺼﺒﺢ ﻟﻲ ﻋﻥ ﻜﻝ ﺸﻐﻝٍ ﺒﻬﺎ ﺸﻐﻝ ﺠﺭﻯ ﺤﺒﻬﺎ ﻤﺠﺭﻯ ﺩﻤﻲ ﻓﻲ ﻤﻔﺎﺼﻠﻲ
ﻳﻘﻮﻝ :ﺟﺮﻯ ﺣﺐ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﰲ ﲨﻴﻊ ﺑﺪﱐ ،ﻭﺍﺳﺘﻮﱃ ﻋﻠﻲ ﲜﻤﻠﱵ ﻭﺟﺮﻯ ﳎﺮﻯ ﺍﻟﺪﻡ ،ﺃﻱ ﺃﻧﻪ ﺍﻣﺘﺰﺝ
ﲜﻤﻴﻊ ﺑﺪﱐ ﻛﺎﻟﺪﻡ ﺍﳉﺎﺭﻱ ﻓﻴﻪ ،ﻓﺄﺻﺒﺢ ﱄ ﺷﻐﻞ ﺎ ،ﻳﺸﻐﻠﲏ ﻋﻦ ﻛﻞ ﺷﻐﻞٍ ﻫﻮ ﺳﻮﺍﻩ ،ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺃﻥ
ﻃﲕﺀ :ﻗﺒﻴﻠﺔ .ﻭﻗﺤﻄﺎﻥ ﺑﻦ ﻫﻮﺩ :ﺃﺻﻞ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻭﺍﳍﺎﺀ ،ﰲ ﻟﻪ :ﻟﻠﺜﻤﺮ .ﻭﰲ ﳍﺎ :ﻟﻄﲕﺀ ،ﻭﺍﻟﺘﺄﻧﻴﺚ
ﻷﺟﻞ ﺍﻟﻘﺒﻴﻠﺔ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻧﻴﺚ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺍﻟﻔﺮﻭﻉ ،ﻭﺭﻭﻯ :ﻟﻪ .ﻭﺍﻟﺘﺬﻛﲑ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻠﻔﻆ .ﻷﻥ
ﻃﻴﺌﺎﹰ ﻻ ﺗﺄﻧﻴﺚ ﰲ ﻟﻔﻈﻪ ،ﺷﺒﻬﻪ ﺑﺎﻟﺜﻤﺮ ﺍﳊﻠﻮ ،ﻷﻥ ﰲ ﺍﻟﺜﻤﺎﺭ ﺣﺎﻣﻀﺎﹰ ﻭﻣﺮﺍﹰ ،ﰒ ﺟﻌﻞ ﺃﺑﺎﻩ ﻏﺼﻨﺎﹰ ﻣﻦ ﺷﺠﺮ
ﻃﻴﺐ ﻓﺮﻭﻋﻪ ﻃﲕﺀ ،ﻭﺃﺻﻠﻪ ﻗﺤﻄﺎﻥ ﺑﻦ ﻫﻮﺩ .
ﺒﻐﻴﺭ ﻨﺒﻲ ﺒﺸﺭﺘﻨﺎ ﺒﻪ ﺍﻟﺭﺴﻝ ﺇﻟﻰ ﺴﻴﺩٍ ﻟﻭ ﺒﺸﺭ ﺍﷲ ﺃﻤ ﺔﹰ
ﻳﻘﻮﻝ :ﻭﺃﺷﻜﻮ ﺇﱃ ﺳﻴﺪ ﻟﻮ ﺑﺸﺮ ﺍﷲ ﺃﻣﺔﹰ ﲟﻦ ﻫﻮ ﻏﲑ ﻧﱯ ،ﻟﺒﺸﺮﺗﻨﺎ ﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﻗﺒﻞ
ﻭﺟﻮﺩﻩ ،ﻛﻤﺎ ﺑﺸﺮ ﺍﻟﺮﺳﻞ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﺇﻻ ﺃﻥ ﺍﻟﻌﺎﺩﺓ ﱂ ﲡﺮ ﺑﺎﻟﺒﺸﺎﺭﺓ ،ﺑﻐﲑ
ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ .
ﺘﺤﺩﺙ ﻋﻥ ﻭﻗﻔﺎﺘﻪ ﺍﻟﺨﻴﻝ ﻭﺍﻟﺭﺠﻝ ﺇﻟﻰ ﺍﻟﻘﺎﺒﺽ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻀﻴﻐﻡ ﺍﻟﺫﻱ
ﻭﺭﻭﻯ ﺍﻟﻘﺎﻧﺺ ﺍﻷﺭﻭﺍﺡ :ﻭﻫﻮ ﺍﻟﺼﺎﺋﺪ ،ﻭﺭﻭﻯ :ﻋﻦ ﻭﻗﻔﺎﺗﻪ ﻭﻭﻗﻌﺎﺗﻪ .
ﻳﻘﻮﻝ :ﺇﱃ ﺍﻟﺬﻱ ﻳﻘﺒﺾ ﺍﻷﺭﻭﺍﺡ ﰲ ﺍﳊﺮﻭﺏ ،ﻭﺇﱃ ﺍﻷﺳﺪ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻦ ﻭﻗﻌﺎﺗﻪ ﰲ ﺍﳊﺮﻭﺏ ﺍﳋﻴﻞ.
ﺃﻱ :ﺃﺻﺤﺎﺎ ،ﻭﺍﻟﺮﺟﻞ :ﲨﻴﻊ ﺍﻟﺮﺍﺟﻞ .
ﺘﺠﻤﻊ ﻓﻲ ﺘﺸﺘﻴﺘﻪ ﻟﻠﻌﻠﻲ ﺸﻤﻝ ﺇﻟﻰ ﺭﺏ ﻤﺎﻝٍ ﻜﻠﻤﺎ ﺸﺕ ﺸﻤﻠﻪ
ﺑﻘﻮﻟﻪ :ﻫﺒﻮﺍ ﻓﻘﺪ ﻫﻠﻚ ﺍﻟﺒﺨﻞ ،ﻟﻮﺟﻮﺩ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ،ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺑﺎﳉﻮﺩ ﻣﻘﺘﻞ ﺍﻟﺒﺨﻞ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﻭﺻﻞ ﻋﻄﺎﺅﻩ ﺇﱃ ﺍﻟﻨﺎﺱ ،ﻭﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺴﺎﻓﺮﻭﺍ ﻷﺟﻠﻪ ،ﻓﻜﺄﻧﻪ ﻧﺎﺩﺍﻫﻢ ﻭﻧﺒﻬﻬﻢ ﻟﻮﺻﻮﻟﻪ ﺇﻟﻴﻬﻢ ﰲ
ﺃﻭﻃﺎﻢ .
ﻓﻠﻴﺱ ﻟﻪ ﺇﻨﺠﺎﺯ ﻭﻋﺩٍ ﻭﻻ ﻤﻁﻝ ﻭﺤﺎﻟﺕ ﻋﻁﺎﻴﺎ ﻜﻔﻪ ﺩﻭﻥ ﻭﻋﺩﻩ
ﻳﻘﻮﻝ :ﺇﻥ ﻋﻄﺎﻳﺎﻩ ﺍﻋﺘﺮﺿﺖ ﺩﻭﻥ ﻭﻋﺪﻩ ﻭﺳﺒﻘﺘﻪ ،ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺇﳒﺎﺯ ﻭﻋﺪ ،ﻭﻻ ﻣﻄﻞ ﻭﻻ ﻣﺪﺍﻓﻌﺔ؛ ﻷﻥ
ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﻮﻋﺪ .
ﻭﺃﻴﺴﺭ ﻤﻥ ﺇﺤﺼﺎﺌﻬﺎ ﺍﻟﻘﻁﺭ ﻭﺍﻟﺭﻤﻝ ﻓﺄﻗﺭﺏ ﻤﻥ ﺘﺤﺩﻴﺩﻫﺎ ﺭﺩ ﻓﺎﺌﺕٍ
ﺍﳍﺎﺀ ﰲ ﲢﺪﻳﺪﻫﺎ ،ﻭﺇﺣﺼﺎﺋﻬﺎ :ﻟﻠﻌﻄﺎﻳﺎ ،ﻭﻛﺎﻥ ﺍﻟﻮﺟﻪ ﺃﻥ ﻳﻘﻮﻝ :ﻭﺃﻳﺴﺮ ﻣﻦ ﺇﺣﺼﺎﺋﻬﺎ ﺇﺣﺼﺎﺀ ﺍﻟﻘﻄﺮ ،ﺇﻻ
ﺃﻧﻪ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺃﻗﺎﻡ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ.
ﻳﻘﻮﻝ :ﺭﺩ ﻓﺎﺋﺖٍ ﺃﻗﺮﺏ ﻣﻦ ﲢﺪﻳﺪ ﻋﻄﺎﻳﺎﻩ ،ﻭﲢﺪﻳﺪ ﻣﻨﺤﻪ .ﻭﻋﺪ ﻗﻄﺮ ﺍﳌﻄﺮ ،ﻭﺣﺒﻮﺏ ﺍﻟﺮﻣﻞ :ﺃﻫﻮﻥ ﻣﻦ
ﺇﺣﺼﺎﺀ ﻧﻌﻤﻪ؛ ﻓﻜﻤﺎ ﻻ ﺗﻘﺪﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻫﺬﻳﻦ ،ﻛﺬﻟﻚ ﲢﺪﻳﺪ ﻋﻄﺎﻳﺎﻩ ،ﻭﺗﻌﺪﻳﺪ ﻣﻨﻨﻪ ﻏﲑ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ،
ﺑﻞ ﺫﻟﻚ ﺩﺧﻞ ﰲ ﺍﳌﻘﺪﻭﺭ .
ﺗﺘﻘﻠﺪ :ﻣﻦ ﻗﻮﻟﻚ ﺗﻘﻠﺪ ﻓﻼﻥﹲ ﺩﻡ ﻓﻼﻥٍ ﺇﺫﺍ ﺑﺎﺀ ﺑﺈﲦﻪ .
ﻳﻘﻮﻝ :ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺳﻔﻜﺖ ﺩﻣﻲ ﲜﻔﻮﺎ ﺍﳊﺴﻨﺔ ،ﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﺗﺘﻘﻠﺪﻩ ﻭﺗﺒﻮﺀ ﺑﻪ ﻫﻮ ﺩﻣﻲ .ﻳﻌﲏ :ﺃﺎ
ﻗﺘﻠﺘﲏ ﲜﻔﻮﺎ ﺍﳌﻼﺡ ،ﻭﺃﺎ ﱂ ﺗﻌﻠﻢ ﺃﱐ ﻗﺘﻴﻠﻬﺎ ﺑﺘﻠﻚ ﺍﳉﻔﻮﻥ .
ﻭﺘﻨﻬﺩﺕ ﻓﺄﺠﺒﺘﻬﺎ :ﺍﻟﻤﺘﻨﻬﺩ ﻗﺎﻟﺕ ﻭﻗﺩ ﺭﺃﺕ ﺍﺼﻔﺭﺍﺭﻱ :ﻤﻥ ﺒﻪ؟
ﻣﻦ ﺑﻪ :ﺃﻱ ﻓﻌﻞ ﺑﻪ ،ﺃﻭ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺑﻪ .ﻭﺗﻨﻬﺪﺕ :ﺃﻱ ﺗﻨﻔﺴﺖ .ﻭﻗﻴﻞ :ﺗﻨﻬﺪﺕ ﺍﳌﺮﺃﺓ؛ ﺇﺫﺍ ﺭﻓﻌﺖ ﺻﺪﺭﻫﺎ
ﻭﺛﺪﻳﻬﺎ .
ﻳﻘﻮﻝ :ﺇﻥ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﳌﺎ ﺭﺃﺕ ﻣﺎ ﰊ ﻣﻦ ﺍﻻﺻﻔﺮﺍﺭ ﻗﺎﻟﺖ ﻣﺴﺘﻔﻬﻤﺔ :ﻣﻦ ﻓﻌﻞ ﺑﻪ ﺫﻟﻚ؟ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺑﻪ؟
ﻭﺗﻨﻔﺴﺖ ﻋﻨﺪ ﺫﻟﻚ ﺗﺮﲪﺎﹰ ﱄ ،ﳌﺎ ﺷﺎﻫﺪﺕ ﻣﻦ ﺣﺎﱄ ﻓﺄﺟﺒﺘﻬﺎ :ﺍﳌﺘﻨﻬﺪ .ﺃﻱ ﻗﻠﺖ :ﺍﻟﺬﻱ ﻓﻌﻞ ﰊ ﺫﻟﻚ ﻫﻮ
ﺍﳌﺘﻨﻔﺲ .ﻭﺇﳕﺎ ﱂ ﻳﻘﻞ :ﺍﳌﺘﻨﻬﺪﺓ؛ ﻷﻧﻪ ﺭﺩﻩ ﻋﻠﻰ ﻣﻌﲎ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺍﻟﺸﺨﺺ ،ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﺬﻱ ﺣﺼﻞ ﰊ
ﻣﻨﻚ ﺩﻭﻥ ﻏﲑﻙ ،ﺃﻱ ﺃﻧﺖ ﻓﻌﻠﺖ ﺫﻟﻚ .
ﻭﻗﻴﻞ ﺇﻥ ﻣﻌﻨﺎﻩ :ﺇﻥ ﻫﺆﻻﺀ ﱄ ﻭﻟﻐﲑﻱ ،ﳑﻦ ﻻ ﻳﻘﺼﺪﻫﻢ ،ﻟﻴﺲ ﺇﻻ ﺍﻟﻌﻴﺲ ﺍﻟﱵ ﻳﺮﻛﺒﻮﺎ ﻭﺍﳌﻔﺎﻭﺯ ﺍﻟﱵ
ﻳﻘﻄﻌﻮﺎ ،ﺇﺫ ﻻ ﳛﺼﻠﻮﻥ ﺑﻘﺼﺪﻫﻢ ﻏﲑﻩ ﺇﻻ ﻋﻠﻰ ﺍﻟﻄﻠﺐ ،ﻭﺃﻧﺎ ﻗﺪ ﻇﻔﺮﺕ ﺑﺎﳌﻄﻠﻮﺏ ﺑﻘﺼﺪﻱ ﺇﻳﺎﻫﻢ .
ﻤﻥ ﻓﻴﻙ ﺸﺄﻡ ﺴﻭﻯ ﺸﺠﺎﻉٍ ﻴﻘﺼﺩ؟ ﻤﻥ ﻓﻲ ﺍﻷﻨﺎﻡ ﻤﻥ ﺍﻟﻜﺭﺍﻡ ﻭﻻ ﺘﻘﻝ
ﻣﻦ :ﻟﻼﺳﺘﻔﻬﺎﻡ ،ﻭﺍﳌﺮﺍﺩ :ﺍﻹﻧﻜﺎﺭ ،ﻭﻗﻮﻟﻪ :ﺷﺄﻡ :ﺃﻱ ﻳﺎ ﺷﺄﻡ ،ﻭﻣﻌﻨﺎﻩ :ﻣﻦ ﰲ ﺍﻷﻧﺎﻡ ﻣﻦ ﺍﻟﻜﺮﺍﻡ ﺳﻮﻯ
ﺷﺠﺎﻉ ،ﻭﻻ ﺗﻘﻞ ﻣﻦ ﻓﻴﻚ ﻳﺎ ﺷﺄﻡ .ﻳﻌﲏ :ﺃﻧﻪ ﺍﳌﻘﺼﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﺨﻠﻖ ،ﻓﻬﻮ ﻭﺍﺣﺪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺱ ،ﻻ
ﻭﺍﺣﺪ ﺍﻟﺸﺄﻡ ﻭﺑﻌﺾ ﻣﻦ ﺍﻟﺪﻧﻴﺎ .
ﻭﺴﻁﺎﹰ ﻓﻘﻠﺕ :ﻟﺴﻴﻔﻪ ﻤﺎ ﻴﻭﻟﺩ ﺃﻋﻁﻰ ﻓﻘﻠﺕ :ﻟﺠﻭﺩﻩ ﻤﺎ ﻴﻘﺘﻨﻰ
ﻳﻘﺘﲎ :ﺃﻱ ﻳﺪﺧﺮ .ﻭﺳﻄﺎﹰ :ﻣﻦ ﺍﻟﺴﻄﻮﺓ ،ﻭﻫﻲ ﺍﻟﻘﻬﺮ ،ﻭﺍﻟﻐﻠﺒﺔ ،ﻭﺍﳊﻤﻠﺔ ﰲ ﺍﳊﺮﺏ ﻭﻣﺎ ﲟﻌﲎ :ﺍﻟﺬﻱ.
ﻳﻘﻮﻝ :ﺑﺎﻟﻎ ﺍﳌﻤﺪﻭﺡ ﰲ ﺍﻹﻋﻄﺎﺀ ﺣﱴ ﻗﻠﺖ :ﺇﻥ ﻣﺎ ﻳﻘﺘﻨﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﳉﻮﺩﻩ ﻟﻴﻔﺮﻗﻬﺎ ،ﻭﺑﺎﻟﻎ ﰲ
ﺳﻄﻮﺍﺗﻪ ﺣﱴ ﻗﻠﺖ :ﺇﻥ ﻟﺴﻴﻔﻪ ﻛﻞ ﻣﺎ ﻳﻮﻟﺪ .
ﺃﻟﻔﺕ ﻁﺭﺍﺌﻘﻪ ﻋﻠﻴﻬﺎ ﺘﺒﻌﺩ ﻭﺘﺤﻴﺭﺕ ﻓﻴﻪ ﺍﻟﺼﻔﺎﺕ ﻷﻨﻬﺎ
ﻳﻘﻮﻝ :ﺻﺎﺭﺕ ﺻﻔﺎﺕ ﺍﻟﻮﺍﺻﻔﲔ ﻣﺘﺤﲑﺓ ﻓﻴﻪ ﻷﺎ ﻳﻌﲏ ﺍﻟﺼﻔﺎﺕ ﻭﺟﺪﺕ ﻃﺮﺍﺋﻖ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﺑﻌﻴﺪﺓ
ﻋﻠﻴﻬﺎ ،ﰒ ﻭﺻﻒ ﺑﻌﺾ ﻃﺮﺍﺋﻘﻪ ﻓﻘﺎﻝ:
ﻭﻓﻴﻪ ﻣﻌﲎ ﺁﺧﺮ :ﻭﻫﻮ ﺃﻧﻚ ﺇﺫﺍ ﺻﺤﺖ ﻢ ﺟﺎﺀﻭﻙ ﻭﺍﺟﺘﻤﻌﻮﺍ ﻋﻨﺪﻙ ،ﻭﻫﺎﺑﻮﻙ ،ﺣﱴ ﻛﺄﻥ ﺃﺷﻔﺎﺭ ﻋﻴﻨﻚ
ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﻟﻴﻬﻢ ،ﺫﺍﺑﻞﹲ ﻭﻣﻬﻨﺪ؛ ﳍﻴﺒﺘﻚ ﰲ ﻗﻠﻮﻢ ﻭﻟﻄﺎﻋﺘﻬﻢ ﻟﻚ .
ﻗﻠﺒﺎﹰ ﻭﻤﻥ ﺠﻭﺩ ﺍﻟﻐﻭﺍﺩﻱ ﺃﺠﻭﺩ ﻤﻥ ﻜﻝ ﺃﻜﺒﺭ ﻤﻥ ﺠﺒﺎﻝ ﺘﻬﺎﻤ ﺔٍ
ﺍﳉﻮﺩ :ﺍﳌﻄﺮ ﺍﻟﺸﺪﻳﺪ ،ﻭﺍﻟﻐﻮﺍﺩﻱ :ﲨﻊ ﻏﺎﺩﻳﺔ ،ﻭﻫﻲ ﺍﻟﺴﺤﺎﺑﺔ ﺍﻟﱵ ﺗﻨﺸﺄ ﻏﺪﺍﺓ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﻞ ﺭﺟﻞ ﻣﻨﻬﻢ ﺃﻛﱪ ﻣﻦ ﺟﺒﺎﻝ ﺎﻣﺔ ﻭﺃﺳﺨﻰ ﻣﻦ ﺍﻟﺴﺤﺎﺏ ﺍﻟﱵ ﺗﺄﰐ ﻏﺪﻭﺓ .ﻭﻫﺬﺍ ﳝﻜﻦ ﺃﻥ
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻣﺎ ﺯﻋﻤﻮﺍ! ﻓﺈﻥ ﰲ ﺟﻮﺩ ﻛﻔﻴﻚ ﱄ ﺭﺟﺎﺀٌ ﺃﻥ ﺗﻌﻔﻮ ﻋﲏ ،ﻭﲡﻮﺩ ﺑﻨﻔﺴﻲ ﻭﺗﺘﺮﻙ ﻗﺘﻠﻬﺎ ،ﻋﻠﻰ
ﻋﻈﻢ ﺫﻧﱯ ،ﻭﻟﻮ ﻛﻨﺖ ﰲ ﺫﻧﺐٍ ﻋﻈﻴﻢ .ﺃﺷﻘﻰ ﲦﻮﺩ :ﺍﻟﺬﻱ ﻋﻘﺮ ﻧﺎﻗﺔ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﻭﺍﲰﻪ ﻗﺪﺍﺭ ﺑﻦ
ﺳﺎﻟﻒ .
ﻭﻗﺎﻝ ﺇﺟﺎﺑﺔ ﳌﻌﺎﺫ ﺍﻟﺼﻴﺪﻭﺍﱐ ﻭﻫﻮ ﻳﻌﺬﻟﻪ ﻋﻠﻰ ﻮﺭﻩ:
ﺨﻔﻲ ﻋﻨﻙ ﻓﻲ ﺍﻟﻬﻴﺠﺎ ﻤﻘﺎﻤﻲ ﺃﻴﺎ ﻋﺒﺩ ﺍﻹﻟﻪ ﻤﻌﺎﺫ ﺇﻨﻲ
ﻫﻮ :ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﻌﺎﺫ ﺍﻟﺼﻴﺪﻭﺍﱐ ،ﻭﺿﻢ ﻣﻌﺎﺫ ﻋﻠﻰ ﻧﻜﺮﺓ ﺍﻟﻨﺪﺍ ﻛﺄﻧﻪ ﻳﻘﻮﻝ :ﺃﻳﺎ ﻋﺒﺪ ﺍﷲ .ﻳﺎ ﻣﻌﺎﺫ .ﻭﻛﺎﻥ
ﻣﻌﺎﺫ ﻫﺬﺍ ﻳﻠﻮﻣﻪ ﻋﻠﻰ ﺗﻌﺮﺿﻪ ﻟﻠﺤﺮﻭﺏ ﰲ ﺍﻷﺳﻔﺎﺭ .ﻓﻘﺎﻝ ﻟﻪ :ﺇﻧﻪ ﺧﻔﻲ ﻋﻨﻚ ﻣﻘﺎﻣﻲ ﰲ ﺍﳊﺮﻭﺏ
ﻭﺍﺳﺘﻘﻼﱄ ﺎ ،ﻭﺍﺭﺗﻘﺎﺋﻲ ﺇﱃ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ .
ﻨﺨﺎﻁﺭ ﻓﻴﻪ ﺒﺎﻟﻤﻬﺞ ﺍﻟﺠﺴﺎﻡ ﺫﻜﺭﺕ ﺠﺴﻴﻡ ﻤﺎ ﻁﻠﺒﻲ ﻭﺃﻨﺎ
ﻳﻘﻮﻝ :ﺫﻛﺮﺕ ﻋﻈﻴﻢ ﻣﺎ ﺃﻃﻠﺒﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ،ﻭﺃﻧﺎ ﳔﺎﻃﺮ ﰲ ﺟﺴﻴﻢ ﻣﺎ ﺗﻄﻠﺒﻪ ،ﺑﺎﳌﻬﺞ ﻭﺍﻷﺭﻭﺍﺡ ﺍﻟﻌﻈﺎﻡ ،ﻭﱂ
ﺗﻌﺮﻑ ﺃﻧﺎ ﻻ ﻧﺒﺎﻝ ﺑﺎﻟﻠﻮﻡ ﻭﺍﳌﻼﻡ .
ﻭﻴﺠﺯﻉ ﻤﻥ ﻤﻼﻗﺎﺓ ﺍﻟﺤﻤﺎﻡ؟ ﺃﻤﺜﻠﻲ ﺘﺄﺨﺫ ﺍﻟﻨﻜﺒﺎﺕ ﻤﻨﻪ
ﻳﻘﻮﻝ :ﺃﻣﺜﻠﻲ ﺗﺘﻨﺎﻭﻝ ﺍﻟﻨﻜﺒﺎﺕ ﻣﻨﻪ ،ﻭﺗﺆﺛﺮ ﻓﻴﻪ! ﻭﻫﻞ ﺃﺟﺰﻉ ﻣﻦ ﻣﻼﻗﺎﺓ ﺍﳌﻮﺕ؟ ﺣﱴ ﺗﻌﺬﻟﲏ ﻋﻠﻰ ﺑﺬﻝ
ﻧﻔﺴﻲ .
ﻟﺨﻀﺏ ﺸﻌﺭ ﻤﻔﺭﻗﻪ ﺤﺴﺎﻤﻲ ﻭﻟﻭ ﺒﺭﺯ ﺍﻟﺯﻤﺎﻥ ﺇﻟﻲ ﺸﺨﺼﺎﹰ
ﻳﻘﻮﻝ :ﻻ ﺃﺑﺎﱄ ﺑﻨﻜﺒﺎﺕ ﺍﻟﺰﻣﺎﻥ ،ﻓﺈﻧﻪ ﻟﻮ ﺑﺮﺯ ﺇﱄ ﻭﻛﺎﻥ ﺷﺨﺼﺎﹰ ﻟﻀﺮﺑﺘﻪ ﺑﺴﻴﻔﻲ ،ﻭﺧﻀﺒﺖ ﺷﻌﺮ ﻭﺳﻂ
ﺭﺃﺳﻪ ﺑﺪﻣﻪ .ﻭﺍﳌﻔﺮﻕ :ﻭﺳﻂ ﺍﻟﺮﺃﺱ .
ﻭﻻ ﺴﺎﺭﺕ ﻭﻓﻲ ﻴﺩﻫﺎ ﺯﻤﺎﻤﻲ ﻭﻤﺎ ﺒﻠﻐﺕ ﻤﺸﻴﺘﻬﺎ ﺍﻟﻠﻴﺎﻟﻲ
ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﺍﳊﺮﺏ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺣﻴﺎﺓ ﱄ ﻟﻜﻮﱐ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻜﻨﺖ ﺣﻴﺎﹰ
ﲟﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ .
ﻗﺎﻝ ﺍﺑﻦ ﺟﲎ :ﻗﻠﺖ ﻟﻪ ﻛﻴﻒ ﺫﻟﻚ؟ ﻓﻘﺎﻝ ﺍﻵﻳﺔ" :ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗ ﺎﹰ ﺑﻞ ﺃﺣﻴﺎﺀٌ
ﻋﻨﺪ ﺭﻢ ﻳﺮﺯﻗﻮﻥ".
ﺃﺴﺭ ﺒﻪ ﻟﻜﺎﻥ ﺃﺒﺎ ﻀﺒﻴﺱ ﻭﻟﻭ ﺴﻘﻴﺘﻬﺎ ﺒﻴﺩﻱ ﻨﺩﻴﻡٍ
ﻧﺼﺐ ﺃﺑﺎ ﺿﺒﻴﺲ؛ ﻷﻧﻪ ﺧﱪ ﻛﺎﻥ ،ﻭﺍﲰﻪ :ﺿﻤﲑ ﺍﻟﻨﺪﱘ ﻭﻫﻮ ﺻﺪﻳﻘﻪ ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﺇﱃ ﺍﻟﺸﺮﺏ .ﻭﻗﻴﻞ :ﺇﻧﻪ
ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻠﺲ ﻭﺍﻟﺪﻋﻮﺓ .
ﻳﻘﻮﻝ :ﻟﻮ ﺳﻘﻴﺖ ﺍﳋﻤﺮ ﺑﻴﺪﻱ ﻧﺪﱘ ﱄ ﻓﻴﻪ ﺳﺮﻭﺭ ﻭﺃﻧﺲ ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻨﺪﱘ ﺃﺑﺎ ﺿﺒﻴﺲ ﻳﻌﲏ ﻟﻜﻨﺖ ﻻ
ﺃﺷﺮﺏ ﺇﻻ ﻣﻦ ﻳﺪﻩ .
ﻭﻗﺎﻝ ﻟﻪ ﺑﻌﺾ ﺍﻟﻜﻼﺑﻴﲔ :ﺃﺷﺮﺏ ﻫﺬﺍ ﺍﻟﻜﺄﺱ ﺳﺮﻭﺭﺍﹰ ﺑﻚ ﻓﺄﺟﺎﺑﻪ ﺍﺭﲡﺎﻻﹰ:
ﺸﺭﺒﻨﺎ ﺍﻟﺫﻱ ﻤﻥ ﻤﺜﻠﻪ ﺸﺭﺏ ﺍﻟﻜﺭﻡ ﺇﺫﺍ ﻤﺎ ﺸﺭﺒﺕ ﺍﻟﺨﻤﺭ ﺼﺭﻓﺎﹰ ﻤﻬﻨﺌﺎﹰ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺷﺮﺑﺖ ﺍﳋﻤﺮ ﺻﺮﻓﺎﹰ ﺃﻱ ﻏﲑ ﳑﺰﻭﺝ ﻣﻬﻨﺄﹰ ﺑﺸﺮﺑﻪ .ﺷﺮﺑﺖ ﺃﻧﺎ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺷﺮﺏ ﺍﻟﻜﺮﻡ ﻣﻦ ﻣﺜﻠﻪ .
ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﻜﺮﻡ ﺇﺫﺍ ﻏﺮﺱ ﺻﺐ ﰲ ﻣﻐﺮﺳﻪ ﺍﻟﺪﻡ ﻓﻴﻘﻮﻯ ﺑﺬﻟﻚ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺷﺮﺑﺖ ﺃﻧﺖ ﺍﳋﻤﺮ ﺷﺮﺑﺖ ﺃﻧﺎ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﺷﺮﺏ ﺍﻟﻜﺮﻡ ﻣﻨﻪ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺑﻌﺪﻩ ﻭﻫﻮ:
ﻴﺴﻘﻭﻨﻬﺎ ﺭﻴﺎﹰ ﻭﺴﺎﻗﻴﻬﻡ ﺍﻟﻌﺯﻡ ﺃﻻ ﺤﺒﺫﺍ ﻗﻭﻡ ﻨﺩﺍﻤﺎ ﻫﻡ ﺍﻟﻘﻨﺎ
ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭﻝ :ﻛﺄﻥ ﺍﻟﻜﺘﻤﺎﻥ ﺯﺍﺩ ﰲ ﺟﺴﺪﻱ ،ﺣﱴ ﻓﺎﺽ ﻋﻨﻪ ﻭﻇﻬﺮ ،ﻓﺼﺎﺭ ﺳﻘﻤﻲ ﺑﺴﺒﺐ
ﺍﳊﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺟﺴﻤﻲ ﻛﺘﻤﺎﻥ .ﻳﻌﲏ :ﺃﻥ ﺟﺴﻤﻲ ﻛﺎﻥ ﺳﻘﻴﻤﺎﹰ ،ﻓﻠﻤﺎ ﻇﻬﺮ ﺍﳊﺐ ﺯﺍﻝ ﻋﲏ ﺍﻟﺴﻘﻢ
ﺇﱃ ﺟﺴﻢ ﺍﻟﻜﺘﻤﺎﻥ ،ﻓﺼﺎﺭ ﺍﻟﻜﺘﻤﺎﻥ ﺳﻘﻴﻤﺎﹰ؛ ﻷﻥ ﺇﻓﺸﺎﺀ ﺍﻟﺴﺮ ﺳﻘﻢ ﺍﻟﻜﺘﻤﺎﻥ .
ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﻜﺘﻤﺎﻥ ﺯﺍﺩ ﺣﱴ ﻓﻀﻞ ﻋﻦ ﺟﺴﺪﻱ ،ﻓﺼﺎﺭ ﺳﻘﻤﻲ ﺑﺴﺒﺐ ﺍﳊﺐ ،ﻣﻨﻜﺘﻤﺎﹰ ﰲ ﺟﺴﻢ
ﻛﺘﻤﺎﻥ.
ﻛﺄﻧﻪ ﻳﻘﻮﻝ :ﻛﺎﻥ ﺍﻟﻜﺘﻤﺎﻥ ﰲ ﺟﺴﻤﻲ ،ﻓﺼﺎﺭ ﺍﻵﻥ ﺟﺴﻤﻲ ﰲ ﺍﻟﻜﺘﻤﺎﻥ ،ﻓﻠﻜﻮﻥ ﺟﺴﻤﻲ ﰲ ﺟﺴﻢ
ﺍﻟﻜﺘﻤﺎﻥ ﺻﺎﺭ ﺳﻘﻤﻲ ﻓﻴﻪ ،ﻭﻛﺎﻥ ﺍﻟﻜﺘﻤﺎﻥ ﻇﺮﻓﺎﹰ ﱄ ،ﺑﻌﺪ ﻣﺎ ﻛﻨﺖ ﻇﺮﻓﺎﹰ ﻟﻪ .
ﻭﻗﺎﻝ ﳝﺪﺡ ﳏﻤﺪ ﺑﻦ ﺯﺭﻳﻖ ﺍﻟﻄﺮﺳﻮﺳﻲ:
ﺜﻡ ﺍﻨﺼﺭﻓﺕ ﻭﻤﺎ ﺸﻔﻴﺕ ﻨﺴﻴﺴﺎﹰ ! ﻫﺫﻱ ﺒﺭﺯﺕ ﻟﻨﺎ ﻓﻬﺠﺕ ﺭﺴﻴﺴﺎﹰ
ﻳﻘﻮﻝ :ﺇﺎ ﺑﻴﻀﺎﺀ ﻧﺎﻋﻤﺔ ﳝﻨﻌﻬﺎ ﺩﳍﺎ ﺃﻥ ﺗﺘﻜﻠﻢ ﻣﻦ ﺗﻴﻬﻬﺎ ﻭﺗﻜﱪﻫﺎ .
ﻫﺎﻨﺕ ﻋﻠﻲ ﺼﻔﺎﺕ ﺠﺎﻟﻴﻨﻭﺴﺎ ﻟﻤﺎ ﻭﺠﺩﺕ ﺩﻭﺍﺀ ﺩﺍﺌﻲ ﻋﻨﺩﻫﺎ
ﻳﻘﻮﻝ :ﳌﺎ ﻭﺟﺪﺕ ﻟﺪﺍﺋﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﳍﻮﻯ ﺍﻟﺪﻭﺍﺀ ﻋﻨﺪ ﺍﶈﺒﻮﺑﺔ ﻭﻫﻮ ﺍﻟﻮﺻﻞ ﻫﺎﻧﺖ ﻋﻨﺪﻱ ﺻﻔﺎﺕ
ﺟﺎﻟﻴﻨﻮﺱ ﰲ ﻃﺒﻪ .ﻭﻣﺜﻠﻪ ﻟﻸﺧﻮﺹ:
ﺸﻔﺎﺌﻲ ﻤﻥ ﺴﻘﺎﻤﻲ ﺃﻥ ﺃﺭﺍﻫﺎ ﻭﻜﻨﺕ ﺇﺫﺍ ﺴﻘﻤﺕ ﺒﺄﺭﺽ ﺴﻌﺩﻯ
ﺃﺒﻘﻰ ﻨﻔﻴﺱ ﻟﻠﻨﻔﻴﺱ ﻨﻔﻴﺴﺎﹰ ﺃﺒﻘﻰ ﺯﺭﻴﻕﹲ ﻟﻠﺜﻐﻭﺭ ﻤﺤﻤﺩﺍﹰ
ﻳﻘﻮﻝ :ﺃﺑﻘﻰ ﺃﺑﻮ ﺯﺭﻳﻖ ﺍﺑﻨﻪ ﳏﻤﺪﺍﹰ ﻟﻠﺜﻐﻮﺭ ،ﺃﺑﻘﻰ ﻧﻔﻴﺲ :ﻭﻫﻮ ﺍﻟﺜﻐﺮ .ﻧﻔﻴﺴﺎﹰ :ﻭﻫﻮ ﳏﻤﺪ .
ﺃﻭ ﺴﺎﺭ ﻓﺎﺭﻗﺕ ﺍﻟﺠﺴﻭﻡ ﺍﻟﺭﻭﺴﺎ ﺇﻥ ﺤﻝ ﻓﺎﺭﻗﺕ ﺍﻟﺨﺯﺍﺌﻥ ﻤﺎﻟﻪ
ﻳﻘﻮﻝ :ﻟﻮ ﺍﺳﺘﻌﻤﻞ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺭﺃﻯ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﻭﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺍﻟﻈﻠﻤﺎﺕ ،ﻟﻜﺎﻧﺖ ﺑﻨﻮﺭ ﺭﺃﻳﻪ ﴰﻮﺳ ﺎﹰ.
ﻭﺃﺿﺎﺀﺕ ﻟﻪ؛ ﻷﻥ ﺭﺃﻳﻪ ﺃﺿﻮﺃ ﻣﻦ ﺍﻟﺸﻤﺲ .ﻭﻋﺎﺯﺭ :ﻫﻮ ﺍﻟﺬﻱ ﺃﺣﻴﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﻴﺢ ﺃﻭ ﺃﺻﺎﺏ
ﺭﺃﺳﻪ ﺳﻴﻔﻪ ﻭﻣﺎﺕ ،ﻷﻋﻴﺎ ﻋﻴﺴﻰ ﺃﻥ ﳛﻴﻴﻪ ﻭﻳﺸﻖ ﻋﻠﻴﻪ ﺇﺣﻴﺎﺀﻩ ﺑﻌﺪ ﻣﻮﺗﻪ .
ﻤﺎ ﺍﻨﺸﻕ ﺤﺘﻰ ﺠﺎﺯ ﻓﻴﻪ ﻤﻭﺴﻰ ﺃﻭ ﻜﺎﻥ ﻟﺞ ﺍﻟﺒﺤﺭ ﻤﺜﻝ ﻴﻤﻴﻨﻪ
ﺃﻱ :ﻟﻮ ﻛﺎﻥ ﰿ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﺍﻧﺸﻖ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻣﺜﻞ ﳝﲔ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﻣﺎ ﺍﻧﺸﻖ ﺣﱴ ﺟﺎﺯ ﻓﻴﻪ
ﻣﻮﺳﻰ ﲟﻦ ﻣﻌﻪ .
ﻋﺒﺩﺕ ﻓﻜﺎﻥ ﺍﻟﻌﺎﻟﻤﻭﻥ ﻤﺠﻭﺴﺎ ﺃﻭ ﻜﺎﻥ ﻟﻠﻨﻴﺭﺍﻥ ﻀﻭﺀ ﺠﺒﻴﻨﻪ
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻟﻠﻨﺎﺭ ﻧﻮﺭ ﺟﺒﲔ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﻟﻌﺒﺪﻫﺎ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﻢ! ﻭﺻﺎﺭﻭﺍ ﺑﺄﲨﻌﻬﻢ ﳎﻮﺳ ﺎﹰ!
ﻭﺍﻟﻐﺮﺽ ﻭﺻﻔﻪ ﺑﺎﳊﺴﻦ ﻭﺍﻟﺒﻬﺎﺀ .
ﻭﺭﺃﻴﺘﻪ ﻓﺭﺃﻴﺕ ﻤﻨﻪ ﺨﻤﻴﺴﺎ ﻟﻤﺎ ﺴﻤﻌﺕ ﺒﻪ ﺴﻤﻌﺕ ﺒﻭﺍﺤ ﺩٍِ
ﺇﻟﻰ ﻨﺩﺍﻙ ﻁﺭﻴﻕ ﺍﻟﻌﺭﻑ ﻤﺴﻠﻭﻜﺎ ﺸﻜﺭ ﺍﻟﻌﻔﺎﺓ ﻟﻤﺎ ﺃﻭﻟﻴﺕ ﺃﻭﺠﺩﻨﻲ
ﺃﻭﺟﺪﱐ :ﺃﻱ ﻫﺪﺍﱐ ،ﻭﺃﺭﺷﺪﱐ .ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ :ﺍﻟﻴﺎﺀ ،ﻭﺍﻟﺜﺎﱐ ﻃﺮﻳﻖ ﺍﻟﻌﺮﻑ .
ﻳﻘﻮﻝ :ﺷﻜﺮ ﺍﻟﺴﺆﺍﻝ ﳌﺎ ﺃﻋﻄﻴﺘﻬﻢ ﻣﻦ ﺍﻟﻨﻮﺍﻝ ﺃﻭﺟﺪﱃ ﺳﺒﻴﻼﹰ ﻣﺴﻠﻮﻛﺎﹰ ﺇﱃ ﻣﻌﺮﻭﻓﻚ ﻓﻘﺼﺪﺗﻚ .ﻭﺭﻭﻯ:
ﺇﱃ ﻳﺪﻳﻚ ﻳﻌﲏ ﺃﻭﺟﺪﱃ ﺷﻜﺮﻫﻢ ﺷﻜﺮﻫﻢ ،ﺷﻜﺮﻫﻢ ،ﻃﺮﻳﻖ ﺍﳌﻌﺮﻭﻑ ﻣﺴﻠﻮﻛﺎﹰ ﺇﱃ ﻳﺪﻳﻚ ﻓﺴﻠﻜﺘﻪ .
ﺃﻨﻲ ﺒﻘﻠﺔ ﻤﺎ ﺃﺜﻨﻴﺕ ﺃﻫﺠﻭﻜﺎ ﻭﻋﻅﻡ ﻗﺩﺭﻙ ﻓﻲ ﺍﻵﻓﺎﻕ ﺃﻭﻫﻤﻨﻲ
ﻳﻘﻮﻝ :ﻋﻠﻮ ﳏﻠﻚ ﰲ ﺍﻟﻌﺎﱂ ﺃﻭﳘﲏ ﺃﱐ ﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﺃﻫﺠﻮﻙ! ﻳﻌﲏ :ﺃﻧﻚ ﺗﺴﺘﺤﻖ ﻓﻮﻕ ﻣﺎ
ﻣﺪﺣﺘﻚ ﺑﻪ ﻭﺃﺛﻨﻴﺖ ﻋﻠﻴﻚ ،ﻓﻜﺄﱐ ﻫﺠﻮﺗﻚ .
ﻳﻘﻮﻝ :ﻫﺆﻻﺀ ﺍﻟﻌﻮﺍﺫﻝ ،ﺭﺃﻳﻦ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﰲ ﳊﻈﺎﺎ ﻟﻠﺴﺤﺮ ﺳﻴﻮﻑ ،ﻇﺒﺎﻫﺎ ﲪﺮ ﺃﺑﺪﺍﹰ ﻣﻦ ﺩﻣﻲ ﻷﺎ ﺗﻘﺘﻠﲏ
ﺎ .
ﻓﻠﻴﺱ ﻟﺭﺍﺌﻲ ﻭﺠﻬﻬﺎ ﻟﻡ ﻴﻤﺕ ﻋﺫﺭ ﺘﻨﺎﻫﻰ ﺴﻜﻭﻥ ﺍﻟﺤﺴﻥ ﻓﻲ ﺤﺭﻜﺎﺘﻬﺎ
ﻳﻘﻮﻝ :ﺳﻜﻮﻥ ﺍﳊﺴﻦ ﺗﻨﺎﻫﻲ ﰲ ﺣﺮﻛﺎﺎ ﻳﻌﲏ :ﺃﺎ ﺇﺫﺍ ﲢﺮﻛﺖ ﺳﻜﻦ ﺍﳊﺴﻦ ﰲ ﺣﺮﻛﺎﺎ ،ﻓﺘﻜﻮﻥ
ﺣﺮﻛﺎﺎ ﻣﺴﻜﻨﺎﹰ ﻟﻠﺤﺴﻦ ،ﻓﻼ ﻳﻔﺎﺭﻕ ﺍﳊﺴﻦ ﺣﺮﻛﺎﺎ ،ﻓﻤﻦ ﺭﺁﻫﺎ ﰲ ﺣﺴﻨﻬﺎ ﻭﲨﺎﳍﺎ ﻭﱂ ﳝﺖ ،ﻓﻠﻴﺲ ﻟﻪ
ﻋﺬﺭ ﰲ ﺣﻜﻢ ﺍﻟﻌﺸﻖ!
ﺒﻲ ﺍﻟﺒﻴﺩ ﻋﻨﺱ ﻟﺤﻤﻬﺎ ﻭﺍﻟﺩﻡ ﺍﻟﺸﻌﺭ ﺇﻟﻴﻙ ﺍﺒﻥ ﻴﺤﻰ ﺍﺒﻥ ﺍﻟﻭﻟﻴﺩ ﺘﺠﺎﻭﺯﺕ
ﻴﻐﻨﻰ ﺒﻬﻡ ﺤﻀﺭ ﻭﻴﺤﺩﻭ ﺒﻬﻡ ﺴﻔﺭ ﻫﻡ ﺍﻟﻨﺎﺱ ﺇﻻ ﺃﻨﻬﻡ ﻤﻥ ﻤﻜﺎﺭﻡ
ﻳﻘﻮﻝ :ﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﻷﻢ ﳐﻠﻮﻗﻮﻥ ﻣﺜﻠﻬﻢ ،ﰒ ﺑﲔ ﺃﻢ ﻟﺒﻌﺪ ﺻﻴﺘﻬﻢ ﻳﻐﲎ ﺑﺬﻛﺮﻫﻢ ﺍﳊﺎﺿﺮﻭﻥ ،ﻭﳛﺪﻭ
ﺑﻪ ﺍﳌﺴﺎﻓﺮﻭﻥ .
ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﻭﻻ ﺍﻟﺴﺨﺎﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﺳﺨﺎﺀ ﻳﺪٍ ﻭﺇﳕﺎ ﻫﻮ ﺳﺤﺎﺏٍ ،ﺃﻭ ﺳﺨﺎﺀ ﲝﺮ.
ﺤﺘﻰ ﺇﺫﺍ ﺍﻓﺘﺭﻗﺎ ﻋﺎﺩﺕ ﻭﻟﻡ ﻴﻌﺩ ﺃﻱ ﺍﻷﻜﻑ ﺘﺒﺎﺭﻯ ﺍﻟﻐﻴﺙ ﻤﺎ ﺍﺘﻔﻘﺎ
ﺒﺈﺴﺎﺀﺓٍ ﻭﻋﻥ ﺍﻟﻤﺴﻲﺀ ﺼﻔﻭﺡ ﺤﻨﻕﹲ ﻋﻠﻰ ﺒﺩﺭ ﺍﻟﻠﺠﻴﻥ ﻭﻤﺎ ﺃﺘﺕ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﺣﻨﻖ ﻋﻠﻰ ﺑﺪﺭ ﺍﻟﻔﻀﺔ؛ ﻟﻜﺜﺮﺓ ﺗﻔﺮﻳﻘﻪ ﺇﻳﺎﻫﺎ ﻣﻦ ﻏﲑ ﺫﻧﺐ ﻭﺇﺳﺎﺀﺓ ﻣﻨﻬﺎ ،ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻳﻌﻔﻮ
ﻋﻦ ﺍﳌﺴﻲﺀ ﺍﳌﺬﻧﺐ .
ﻓﻲ ﺍﻟﻨﺎﺱ ﻟﻡ ﻴﻙ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﺸﺤﻴﺢ ﻟﻭ ﻓﺭﻕ ﺍﻟﻜﺭﻡ ﺍﻟﻤﻔﺭﻕ ﻤﺎﻟﻪ
ﻓﺎﻋﻞ ﻓﺮﻕ ﺿﻤﲑ ﺍﳌﻤﺪﻭﺡ ،ﻭﺍﻟﻜﺮﻡ ﻣﻔﻌﻮﻟﻪ ،ﻭﺍﳌﻔﺮﻕ :ﺻﻔﺔ ﺍﻟﻜﺮﻡ .ﻭﻣﺎﻟﻪ :ﻧﺼﺐ ﺑﺎﳌﻔﺮﻕ ،ﺍﻟﺬﻱ ﻫﻮ
ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﻓﺮﻕ .ﻭﺭﻭ ﻯ :ﻟﻮ ﻓﺮﻕ ﺍﻟﻜﺮﻡ ﺍﳌﻔﺮﻕ ﻣﺎﻟﻪ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻓﲑﻓﻊ ﻣﺎ ﺑﻌﺪﻩ ﺇﻻ ﻣﺎﻟﻪ ﻓﺈﻧﻪ
ﻣﻨﺼﻮﺏ .
ﻳﻘﻮﻝ :ﻟﻮ ﺃﻧﻪ ﻓﺮﻕ ﻛﺮﻣﻪ ،ﺍﻟﺬﻱ ﻳﻔﺮﻕ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺰﻣﺎﻥ ﲞﻴﻞ .ﻳﻌﲏ :ﺃﻧﻪ ﻳﻌﻢ ﺍﻟﻨﺎﺱ ﺑﺮﻩ
ﺣﱴ ﻻ ﻳﺒﺨﻞ ﺃﺣﺪ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﺎﻝ .
ﺴﻤﺔﹰ ﻋﻠﻰ ﺃﻨﻑ ﺍﻟﻠﺌﺎﻡ ﺘﻠﻭﺡ ﺃﻟﻐﺕ ﻤﺴﺎﻤﻌﻪ ﺍﻟﻤﻼﻡ ﻭﻏﺎﺩﺭﺕ
ﺃﻟﻐﺖ :ﺃﻱ ﺃﻟﻘﺖ ﻭﻗﺪ ﺭﻭﻯ ﺫﻟﻚ ﺃﻳﻀﺎﹰ .ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺟﻌﻠﺖ ﺍﳌﻼﻡ ﻟﻐﻮﺍﹰ ﺃﻱ ﺑﺎﻃﻼﹰ .ﻓﻤﻌﻨﺎﻩ :ﺃﺑﻄﻠﺖ .
ﻳﻘﻮﻝ :ﺇﻥ ﻣﺴﺎﻣﻌﻪ ﺃﺑﻄﻠﺖ ﻣﻼﻡ ﺍﻟﻼﺋﻤﲔ ﻟﻪ ،ﻋﻠﻰ ﺇﻋﻄﺎﺋﻪ ﻭﻏﺎﺩﺭﺕ ﺍﳌﻼﻡ ﲰﺔ ﻻﺋﺤﺔ ﻋﻠﻰ ﺃﻧﻮﻑ ﺍﻟﻠﺌﺎﻡ.
ﻭﺭﻭﻯ ﻋﻠﻰ ﺃﻧﻒ ﺍﻟﻠﺌﺎﻡ .ﻳﻌﲏ ﺃﻧﻪ ﻟﻮﻯ ﺑﻪ ﺃﻧﻮﻓﻬﻢ .
ﻭﺤﺩﻴﺜﻪ ﻓﻲ ﻜﺘﺒﻬﺎ ﻤﺸﺭﻭﺡ ﻫﺫﺍ ﺍﻟﺫﻱ ﺨﻠﺕ ﺍﻟﻘﺭﻭﻥ ﻭﺫﻜﺭﻩ
ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﻛﺘﺒﻬﺎ :ﻟﻠﻘﺮﻭﻥ.
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﰲ ﻛﺘﺐ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ ،ﻣﺸﺮﻭﺡ ﻣﱰﻝﹲ ﻣﱰﻟﺔ ﺍﻷﻧﺒﻴﺎﺀ؛ ﻣﻦ ﺗﻘﺪﻡ
ﺍﻟﺒﺸﺎﺭﺓ ﻢ ،ﻭﻛﺎﻥ ﺍﻟﻮﺟﻪ ﺃﻥ ﻳﻘﻮﻝ :ﻭﺫﻛﺮﻩ ﻭﺣﺪﻳﺜﻪ ﻣﺸﺮﻭﺣﺎﻥ ،ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ،ﺍﻗﺘﺼﺮ
ﻋﻠﻰ ﻭﺍﺣﺪ .
ﻭﺴﺤﺎﺒﻨﺎ ﺒﻨﻭﺍﻟﻪ ﻤﻔﻀﻭﺡ ﺃﻟﺒﺎﺒﻨﺎ ﺒﺠﻤﺎﻟﻪ ﻤﺒﻬﻭﺭﺓﹲ
ﻣﺒﻬﻮﺭﺓ :ﺃﻱ ﻣﻐﻠﻮﺑﺔﹲ ﻣﺪﻫﻮﺷﺔ .
ﻳﻘﻮﻝ :ﻋﻘﻮﻟﻨﺎ ﲜﻤﺎﻟﻪ ﻣﻐﻠﻮﺑﺔ ﻣﺪﻫﻮﺷﺔ ،ﻭﺍﳊﺎﺏ ﺑﻌﻄﺎﺋﻪ ﻣﻔﻀﻮﺡ ﻟﻘﺼﻮﺭ ﻧﻴﻠﻪ ﻣﻦ ﻧﻴﻠﻪ .
ﻳﻘﻮﻝ :ﺣﱴ ﺃﺗﻮ ﺑﻪ ﻗﱪﺍﹰ ،ﻛﺄﻥ ﺿﺮﳛﻪ ﺣﻔﺮ ﰲ ﻗﻠﺐ ﻛﻞ ﻣﻮﺣﺪٍ ،ﻳﻌﲏ ﺃﻥ ﻣﻮﺗﻪ ﺻﻌﺐ ﻋﻠﻰ ﺍﳌﻮﺣﺪﻳﻦ؛
ﻓﻜﺄﻢ ﺣﻔﺮﻭﺍ ﻗﱪﻩ ﰲ ﻗﻠﻮﻢ؛ ﻟﻌﻈﻢ ﺗﺄﺛﲑﻩ ﻓﻴﻬﻢ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻧﻪ ﻟﻴﺲ ﻳﻐﻴﺐ ﺫﻛﺮﻩ ﻋﻦ ﻗﻠﻮﺏ ﺍﳌﻮﺣﺪﻳﻦ
ﻓﻜﺄﻧﻪ ﺩﻭﻥ ﻓﻴﻬﺎ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺑﺘﺸﺒﻴﻪ ﻗﱪﻩ ﺑﻘﻠﻮﺏ ﺍﳌﻮﺣﺪﻳﻦ :ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺼﻮﻝ ﺍﻟﻨﻮﺭ ﻓﻴﻪ ﳌﺎ ﺩﻓﻨﻪ ﻓﻴﻪ
ﻛﺎﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﺍﳌﻮﺣﺪ .
ﻳﻘﻮﻝ :ﻣﻦ ﻛﺜﺮﺓ ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ ﻻ ﻧﺪﺭﻱ ﻣﺎ ﺍﻟﺬﻱ ﻧﻌﺎﺗﺐ ﻣﻨﻬﺎ؛ ﻟﻜﺜﺮﺓ ﺍﻟﺮﺯﺍﻳﺎ ﻓﻼ ﻧﺪﺭﻱ ﺃﻳﻬﺎ ﻧﻄﺎﻟﺐ
ﺑﺎﻟﻮﺗﺮ ﻓﻴﻪ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﰲ ﺍﻟﺪﻫﺮ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﻓﻴﻪ ﻣﻮﺗﺘﻪ ﺃﻭ ﰲ ﻫﺬﺍ ﺍﻟﻔﻌﻞ .
ﻭﻗﺩ ﻜﺎﻥ ﻴﻌﻁﻰ ﺍﻟﺼﺒﺭ ﻭﺍﻟﺼﺒﺭ ﻋﺎﺯﺏ ﻤﻀﻰ ﻤﻥ ﻓﻘﺩﻨﺎ ﺼﺒﺭﻨﺎ ﻋﻨﺩ ﻓﻘﺩﻩ
ﻳﻘﻮﻝ :ﻣﻀﻰ ﺑﺎﳌﻮﺕ ﻣﻦ ﻓﻘﺪﻧﺎ ﺻﱪﻧﺎ ﲟﺼﻴﺒﺘﻪ ،ﻓﻘﺪ ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ ﻟﻌﻈﻢ ﺻﱪﻩ ،ﻳﻌﻄﻴﻨﺎ ﺍﻟﺼﱪ ﺇﺫﺍ ﺑﻌﺪ ﻋﻨﺎ
ﺍﻟﺼﱪ .ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﻛﺎﻥ ﻳﺸﺠﻌﻨﺎ ﻋﻠﻰ ﺍﳊﺮﺏ ﻭﻳﻌﻠﻤﻨﺎ ﺍﻟﺜﺒﺎﺕ .
ﺃﺴﻨﺘﻪ ﻓﻲ ﺠﺎﻨﺒﻴﻬﺎ ﺍﻟﻜﻭﺍﻜﺏ ﻴﺯﻭﺭ ﺍﻷﻋﺎﺩﻱ ﻓﻲ ﺴﻤﺎﺀ ﻋﺠﺎﺠﺔٍ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻛﺎﻥ ﻳﺰﻭﺭ ﺍﻷﻋﺪﺍﺀ ﰲ ﲰﺎﺀ ﺍﻟﻌﺠﺎﺟﺔ ،ﻭﻛﺎﻧﺖ ﺃﺳﻨﺘﻪ ﰲ ﺟﺎﻧﱯ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺀ ﻛﻮﺍﻛﺐ .ﺷﺒﻪ
ﺍﻟﻐﺒﺎﺭ ﺍﳌﺘﺮﺍﻛﻢ ﺑﺎﻟﺴﻤﺎﺀ ،ﻭﺃﺳﻨﺔ ﺍﳌﻤﺪﻭﺡ ﺍﻟﱵ ﺗﻠﻤﻊ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﺍﻟﻐﺒﺎﺭ ،ﺑﺎﻟﻜﻮﺍﻛﺐ ﺍﻟﻼﻣﻌﺔ ﻣﻦ
ﺍﻟﺴﻤﺎﺀ ﻭﻣﺜﻠﻪ ﻟﻶﺧﺮ:
ﺠﻌﻠﺕ ﺃﺴﻨﺘﻨﺎ ﻨﺠﻭﻡ ﺴﻤﺎﺌﻬﺎ ﻨﺴﺠﺕ ﺤﻭﺍﻓﺭﻫﺎ ﺴﻤﺎﺀ ﻓﻭﻗﻬﺎ
ﻤﻀﺎﺭﺒﻬﺎ ﻤﻤﺎ ﺍﻨﻔﻠﻠﻥ ﻀﺭﺍﺌﺏ ﻓﺘﺴﻔﺭ ﻋﻨﻪ ﻭﺍﻟﺴﻴﻭﻑ ﻜﺄﻨﻤﺎ
ﻓﺘﺴﻔﺮ :ﻓﻌﻞ ﺍﻟﻌﺠﺎﺟﺔ ،ﻭﻋﻨﻪ :ﺃﻱ ﻋﻦ ﺍﳌﺮﺛﻲ .ﻭﺍﻟﻮﺍﻭ ﰲ ﻗﻮﻟﻪ :ﻭﺍﻟﺴﻴﻮﻑ ﻟﻠﺤﺎﻝ .ﻭﺍﳌﻀﺎﺭﺏ :ﲨﻊ
ﺍﳌﻀﺮﺏ ،ﻭﻫﻮ ﺣﺪ ﺍﻟﺴﻴﻒ .ﻭﺍﻟﻀﺮﺍﺋﺐ :ﲨﻊ ﺍﻟﻀﺮﻳﺒﺔ ﻭﻫﻮ ﺍﻟﺸﻲﺀ ﺍﳌﻀﺮﻭﺏ ﺑﺎﻟﺴﻴﻒ .
ﻳﻘﻮﻝ :ﻛﺎﻧﺖ ﺗﻨﺠﻠﻲ ﻫﺬﻩ ﺍﻟﻌﺠﺎﺟﺔ ﻋﻦ ﻫﺬﺍ ﺍﳌﺮﺛﻲ ،ﻭﻣﻀﺎﺭﺏ ﺍﻟﺴﻴﻮﻑ ﻛﻠﻬﺎ ﻣﻨﻜﺴﺮﺓ؛ ﻣﻦ ﻛﺜﺮﺓ ﻣﺎ
ﻗﺘﻞ ﺎ ﺍﻷﻋﺪﺍﺀ ،ﻓﻜﺄﺎ ﻻﻧﻔﻼﳍﺎ ﻣﻮﺍﺿﻊ ﺍﻟﻀﺮﺏ .
ﻟﻬﻥ ﻭﻫﺎﻤﺎﺕ ﺍﻟﺭﺠﺎﻝ ﻤﻐﺎﺭﺏ ﻁﻠﻌﻥ ﺸﻤﻭﺴﺎﹰ ﻭﺍﻟﻐﻤﻭﺩ ﻤﺸﺎﺭﻕﹲ
ﻳﻘﻮﻝ :ﺍﻋﺘﺰﻝ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺍﺳﺘﺤﻘﺎﺭﺍﹰ ﳍﺎ ،ﻭﺗﻌﻔﻒ ﻓﻤﺎ ﺍﺯﺩﺍﺩ ﺇﻻ ﺟﻼﻟﺔ ﻭﻋﻈﻤﺎﹰ ﻓﻠﻢ ﳜﻞ ﻣﻦ ﺫﻛﺮﻩ ﺍﳌﺸﺮﻕ
ﻭﺍﳌﻐﺮﺏ .
ﻓﻬﻥ ﻤﺩﺍﺭﻴﻬﺎ ﻭﻫﻥ ﺍﻟﻤﺨﺎﻨﻕ ﻏﺩﺍ ﺍﻟﻬﻨﺩﻭﺍﻨﻴﺎﺕ ﺒﺎﻟﻬﺎﻡ ﻭﺍﻟﻁﻠﻰ
ﺍﳌﺪﺍﺭﻯ ﲨﻊ :ﺍﳌﺪﺍﺭﻯ ﻭﺍﳌﺪﺍﺭﺓ ﻭﻫﻲ ﺷﻲﺀ ﻳﻔﺮﻕ ﺑﻪ ﺍﻟﺸﻌﺮ ،ﻭﻫﻮ ﺍﳌﺸﻂ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺬﻫﺐ ،ﻭﺍﻟﻔﻀﺔ
ﻭﺍﳊﺪﻳﺪ ﻭﺍﻟﻌﺎﺝ ﻭﺍﳋﺸﺐ .
ﻳﻘﻮﻝ ﺇﺫﺍ ﺍﻟﺴﻴﻮﻑ ﺍﳍﻨﺪﻳﺔ ﺑﺎﳍﺎﻡ ﻭﺍﻷﻋﻨﺎﻕ ،ﻓﺒﻌﻀﻬﺎ ﻣﺪﺍﺭﻯ ﻳﻌﻤﻠﻬﺎ ﰲ ﺍﳍﺎﻡ ،ﻭﺑﻌﻀﻬﺎ ﳐﺎﻧﻖ ﻟﻠﺰﻭﻣﻬﺎ ﰲ
ﺍﻷﻋﻨﺎﻕ ﻭﻗﻄﻌﻬﺎ ﺇﻳﺎﻫﺎ.
ﻭﺘﺨﻀﺏ ﻤﻨﻬﻥ ﺍﻟﻠﺤﻰ ﻭﺍﻟﻤﻔﺎﺭﻕ ﺘﺸﻘﻕ ﻤﻨﻬﻥ ﺍﻟﺠﻴﻭﺏ ﺇﺫﺍ ﻏﺯﺍ
ﻳﻘﻮﻝ :ﺃﺗﻨﻤﻌﻢ ﻋﻠﻲ ﻫﺬﻩ ﺍﶈﺒﻮﺑﺔ ﺍﻟﱵ ﻛﺎﻟﻈﺒﻴﺔ ﺑﺎﻟﻌﻮﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺍﻟﻮﺻﺎﻝ ،ﺍﻟﱵ ﻛﺎﻥ ﺇﻋﻄﺎﺅﻫﺎ ﻣﺮﺓ
ﻭﺍﺣﺪﺓ ﻻ ﺛﺎﱐ ﳍﺎ؟ ﻓﻜﺎﻥ ﻭﺻﻠﻬﺎ ﻛﺎﻟﻮﲰﻲ ﺍﻟﺬﻱ ﻻ ﻳﺘﺒﻌﻬﺎ ﺍﻟﻮﱄ .ﻓﺠﻌﻞ ﺍﻟﻮﲰﻲ ﻣﺜﻼﹰ ﻟﻸﻭﻝ ،ﻭﺍﻟﻮﱄ ﻣﺜﻼﹰ
ﻟﻠﻌﻮﺩﺓ .
ﺘﺭﺸﻔﺕ ﺤﺭ ﺍﻟﻭﺠﺩ ﻤﻥ ﺒﺎﺭﺩ ﺍﻟﻅﻠﻡ ﺘﺭﺸﻔﺕ ﻓﺎﻫﺎ ﺴﺤﺭﺓﹰ ﻓﻜﺄﻨﻨﻲ
ﻴﻠﺫ ﺒﻬﺎ ﺴﻤﻌﻲ ﻭﻟﻭ ﻀﻤﻨﺕ ﺸﺘﻤﻲ ﻨﻭﺃﺴﻤﻊ ﻤﻥ ﺃﻟﻔﺎﻅﻪ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ
ﻳﻘﻮﻝ :ﻳﻔﺪﻱ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻒ ﺍﳉﻮﺍﺩ ﺍﻟﺴﻴﺪ ،ﻛﻞ ﻣﻦ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﺃﻭﳍﻢ ﺃﻧﺎ ﺍﻟﺒﺎﺩﻯﺀ ﺑﺎﻟﻔﺪﺍﺀ ﻟﻪ ﻗﺒﻠﻬﻢ.
ﻭﺍﻟﻐﱪﺍﺀ :ﺍﺳﻢ ﺍﻷﺭﺽ .
ﻓﻤﺎ ﺍﻟﻅﻥ ﺒﻌﺩ ﺍﻟﺠﻥ ﺒﺎﻟﻌﺭﺏ ﻭﺍﻟﻌﺠﻡ ﻟﻘﺩ ﺤﺎﻝ ﺒﻴﻥ ﺍﻟﺠﻥ ﻭﺍﻹﻨﺱ ﺴﻴﻔﻪ
ﻳﻘﻮﻝ :ﺣﺠﺰ ﺳﻴﻔﻪ ﺑﲔ ﺍﳉﻦ ﻭﺍﻹﻧﺲ؛ ﻓﻤﻨﻊ ﺍﳉﻦ ﻋﻦ ﻗﺼﺪﻫﻢ ﺍﻟﺸﺮ ﻟﻺﻧﺲ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺗﺄﺛﲑﻩ ﰲ ﺍﳉﻦ!
ﻓﻤﺎ ﺍﻟﻈﻦ ﺑﺎﻹﻧﺲ؛ ﰲ ﺩﻓﻊ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ .ﻭﺭﻭﻯ ﺑﲔ ﺍﳉﻦ ﻭﺍﻷﻣﻦ ﺳﻴﻔﻪ .ﻳﻌﲏ ﺃﻥ ﺳﻴﻔﻪ ﺃﺧﺎﻑ ﺍﳉﻦ
ﻭﺃﺯﺍﻝ ﻋﻨﻬﻢ ﺍﻷﻣﻦ ﻭﺍﻟﺴﻜﻮﻥ .
ﺠﺭﺕ ﺠﺯﻋﺎﹰ ﻤﻥ ﻏﻴﺭ ﻨﺎﺭٍ ﻭﻻ ﻓﺤﻡ ﻭﺃﺭﻫﺏ ﺤﺘﻰ ﻟﻭ ﺘﺄﻤﻝ ﺩﺭﻋﻪ
ﻳﻘﻮﻝ :ﻗﺪ ﺃﺧﺎﻑ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺍﳉﻤﺎﺩﺍﺕ! ﻓﻠﻮ ﺃﻧﻪ ﺃﺣﺪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺩﺭﻋﻪ ﻟﺬﺍﺑﺖ؛ ﺧﻮﻓﺎﹰ ﻣﻨﻪ ،ﻣﻦ ﻏﲑ
ﻧﺎﺭ ﻭﻓﺤﻢ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳍﺎ ﲤﻴﻴﺰ ﻭﻋﻘﻞ .
ﻟﻘﻴﻝ ﻜﺭﻴﻡ ﻫﻴﺠﺘﻪ ﺍﺒﻨﺔ ﺍﻟﻜﺭﻡ ﻭﺠﺎﺩ ﻓﻠﻭﻻ ﺠﻭﺩﻩ ﻏﻴﺭ ﺸﺎﺭﺏٍ
ﻳﻘﻮﻝ :ﻟﻮﻻ ﻋﻠﻤﻨﺎ ﺑﺄﻧﻪ ﺻﺎﺡ ﻣﻊ ﻛﺜﺮﺓ ﺟﻮﺩٍ ﻣﻨﻪ ،ﻟﻘﻠﻨﺎ ﺇﻧﻪ ﻟﻔﺮﻁ ﺟﻮﺩﻩ ﺳﻜﺮﺍﻥ ،ﻭﺇﻥ ﺍﻟﺬﻱ ﲪﻠﻪ ﻋﻠﻰ
ﺟﻮﺩﻩ ﻫﻮ ﺳﻜﺮﻩ ﺍﻟﺬﻱ ﺣﺼﻞ ﻟﻪ ﻣﻦ ﺍﳋﻤﺮ.
ﺒﺸﻬﻭﺘﻨﺎ ﻭﺍﻟﺤﺎﺴﺩﻭ ﻟﻙ ﺒﺎﻟﺭﻏﻡ ﺃﻁﻌﻨﺎﻙ ﻁﻭﻉ ﺍﻟﺩﻫﺭ ﻴﺎ ﺍﺒﻥ ﺍﺒﻥ ﻴﻭﺴ ﻑٍ
ﺍﳊﺎﺳﺪﻭ ﻟﻚ :ﺃﺭﺍﺩ ﻢ ﺍﳊﺎﺳﺪﻭﻥ ﻟﻚ ،ﻏﲑ ﺃﻧﻪ ﺣﺬﻑ ﺍﻟﻨﻮﻥ .ﻭﺭﻭﻯ :ﺍﳊﺎﺳﺪﻭﻥ ﻋﻠﻰ ﺍﻟﺮﻏﻢ :ﻭﻫﻮ
ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ ﺃﻃﻌﻨﺎﻙ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻨﻮﻥ ﻭﺍﻷﻟﻒ ،ﻭﺣﺴﻦ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﺍﳌﺮﻓﻮﻉ
ﻣﻦ ﻏﲑ ﺗﺄﻛﻴﺪ ﺍﳌﻨﻔﺼﻞ ﻟﻄﻮﻝ ﺍﻟﻜﻼﻡ .
ﻳﻘﻮﻝ :ﺃﻃﻌﻨﺎﻙ ﻃﺎﻋﺔ ﺍﻟﺪﻫﺮ ﻟﻚ ،ﻭﺃﻃﻌﻨﺎﻙ ﺃﺑﺪ ﺍﻟﺪﻫﺮ ،ﺑﺸﻬﻮﺓٍ ﻭﳏﺒﺔ ،ﻭﺍﻟﺬﻳﻦ ﺣﺴﺪﻭﻙ ﺃﻃﺎﻋﻮﻙ ﻋﻠﻰ
ﺭﻏﻢ ﻣﻨﻬﻢ ﻭﺫﻝ .
ﻟﺨﻠﻨﺎﻙ ﻗﺩ ﺃﻋﻁﻴﺕ ﻤﻥ ﻗﻭﺓ ﺍﻟﻭﻫﻡ ﻭﺜﻘﻨﺎ ﺒﺄﻥ ﺘﻌﻁﻰ ﻓﻠﻭ ﻟﻡ ﺘﺠﺩ ﻟﻨﺎ
ﻛﺎﻥ ﺣﻘﻪ ﺃﻥ ﻳﻨﺼﺐ ﺍﻟﻴﺎﺀ ﻣﻦ ﺗﻌﻄﻰ ﺑﺄﻥ ،ﻏﲑ ﺃﻧﻪ ﺳﻜﻨﻪ ﺿﺮﻭﺭﺓﹰ .
ﻳﻘﻮﻝ :ﻟﻘﻮﺓ ﻇﻨﻮﻧﻨﺎ ﻭﺛﻘﻨﺎ ﺑﺄﻧﻚ ﺗﻌﻄﻴﻨﺎ ،ﺣﱴ ﻟﻮ ﱂ ﺗﻌﻄﻨﺎ ﻟﻈﻨﻨﺎ ﺃﻧﻚ ﻗﺪ ﺃﻋﻄﻴﺘﻨﺎ ﻣﻦ ﻗﻮﺓ ﺍﻟﻮﻫﻢ ﻭﳌﺎ
ﺷﺎﻫﺪﻧﺎ ﻣﻦ ﺩﻭﺍﻡ ﺟﻮﺩﻙ ﻭﻛﺜﺮﺓ ﻋﻄﺎﻳﺎﻙ .
ﻭﻅﻥ ﺍﻟﺫﻱ ﻴﺩﻋﻭ ﺜﻨﺎﺌﻲ ﻋﻠﻴﻙ ﺍﺴﻤﻲ ﺩﻋﻴﺕ ﺒﺘﻘﺭﻴﻅﻙ ﻓﻲ ﻜﻝ ﻤﺠﻠ ﺱٍ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺷﺮﺏ ﻏﲑﻱ ﺍﻟﻜﺄﺱ ،ﻭﻫﻲ ﺍﳋﻤﺮ ،ﻓﺄﺭﻋﺸﺖ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﺴﻜﺮ ،ﺻﺤﻮﺕ ﺃﻧﺎ ،ﻓﻠﻢ ﲢﺠﺰ
ﺍﳋﻤﺮ ﺑﻴﲏ ﻭﺑﲔ ﻋﻘﻠﻲ .ﻓﺄﺟﺮﻯ ﺍﻟﻌﻘﻞ ﳎﺮﻯ ﺍﻟﻨﻔﺲ؛ ﻷﻥ ﻗﻴﺎﻡ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻌﻘﻞ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﱂ ﲢﻞ ﺑﻴﲏ
ﻭﺑﲔ ﺟﺪﻱ؛ ﻷﻥ ﺟﺪﻱ ﻻ ﻳﻔﺎﺭﻗﲏ ﺃﺑﺪﺍﹰ .
ﻓﺨﻤﺭﻱ ﻤﺎﺀ ﻤﺯﻥٍ ﻜﺎﻟﻠﺠﻴﻥ ﻫﺠﺭﺕ ﺍﻟﺨﻤﺭ ﻜﺎﻟﺫﻫﺏ ﺍﻟﻤﺼﻔﻰ
ﻳﻘﻮﻝ :ﺗﺮﻛﺖ ﺍﳋﻤﺮ ﺍﻟﱵ ﺗﺸﺒﻪ ﺍﻟﺬﻫﺐ ﺍﳌﺼﻔﻰ ﰲ ﻟﻮﺎ ،ﻭﻋﺪﻟﺖ ﺇﱃ ﺍﳌﺎﺀ ﺍﻟﺼﺎﰲ ،ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﻟﻮﻧﻪ
ﺍﻟﻔﻀﺔ ﻟﺼﻔﺎﺋﻪ.
ﻋﻠﻰ ﺸﻔﺔ ﺍﻷﻤﻴﺭ ﺃﺒﻲ ﺍﻟﺤﺴﻴﻥ ﺃﻏﺎﺭ ﻤﻥ ﺍﻟﺯﺠﺎﺠﺔ ﻭﻫﻲ ﺘﺠﺭﻱ
ﺭﻭﻯ :ﺃﻏﺎﺭ ﻣﻦ ﺍﳌﺪﺍﻣﺔ .
ﻳﻘﻮﻝ :ﺃﺣﺴﺪ ﺃﻗﺪﺍﺡ ﺍﳋﻤﺮ ﺇﺫﺍ ﺟﺮﺕ ﻋﻠﻰ ﺷﻔﺘﻪ ﺣﻴﺚ ﺗﺘﺸﺮﻑ ﺑﻪ ﻓﺄﲤﲎ ﺫﻟﻚ ﺍﻟﺸﺮﻑ ﱄ ﺩﻭﺎ .
ﻭﻗﻴﻞ :ﺇﳕﺎ ﺃﻏﺎﺭ ﻋﻠﻴﻬﺎ ﻟﻜﻮﻥ ﺍﻟﺸﺮﺍﺏ ﻛﺎﻥ ﺃﺳﻮﺍﺩﺍﹰ ،ﻓﱰﻩ ﺷﻔﺘﻪ ﻋﻨﻬﺎ ﻭﺍﻟﻘﺼﺔ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ .
ﺒﻴﺎﺽ ﻤﺤﺩﻕﹲ ﺒﺴﻭﺍﺩ ﻋﻴﻥ ﻜﺄﻥ ﺒﻴﺎﻀﻬﺎ ﻭﺍﻟﺭﺍﺡ ﻓﻴﻬﺎ
ﺷﺒﻪ ﺑﻴﺎﺽ ﺍﻟﺰﺟﺎﺟﺔ ﺑﺒﻴﺎﺽ ﺍﻟﻌﲔ ،ﻭﺍﻟﺸﺮﺍﺏ ﺍﻷﺳﻮﺩ ﺑﺴﻮﺍﺩ ﺍﻟﻌﲔ ،ﻭﺣﻘﻖ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺈﺣﺪﺍﻕ ﺍﻟﺒﻴﺎﺽ
ﺑﺴﻮﺍﺩ ﺍﻟﻌﲔ ،ﻛﺈﺣﺪﺍﻕ ﺍﻟﺰﺟﺎﺟﺔ ﺑﺴﻮﺍﺩ ﺍﻟﺸﺮﺍﺏ .
ﻓﻁﺎﻟﺏ ﻨﻔﺴﻪ ﻤﻨﻪ ﺒﺩﻴﻥ ﺃﺘﻴﻨﺎﻩ ﻨﻁﺎﻟﺒﻪ ﺒﺭﻓﺩٍ
ﻳﻘﻮﻝ :ﺃﺗﻴﻨﺎ ﺍﳌﻤﺪﻭﺡ ﻧﻄﻠﺐ ﻣﻨﻪ ﺍﻟﻌﻄﺎﺀ ،ﻓﻄﺎﻟﺐ ﻧﻔﺴﻪ ﺑﺪﻳﻦ ﻻﺯﻡ .ﻳﻌﲏ :ﺇﻧﻪ ﺃﻭﺟﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻌﻄﺎﺀ؛
ﳉﻮﺩﻩ ﻭﺳﺨﺎﺋﻪ .
ﻭﺷﺮﺎ ﻓﻘﺎﻝ:
ﻭﻫﻨﺌﺘﻬﺎ ﻤﻥ ﺸﺎﺭﺏٍ ﻤﺴﻜﺭ ﺍﻟﺴﻜﺭ ﻤﺭﺘﻙ ﺍﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺼﺎﻓﻴﺔ ﺍﻟﺨﻤﺭ
ﻳﻘﻮﻝ :ﻛﺄﻥ ﻫﺬﻩ ﺍﻟﻜﻮﺍﻛﺐ ﰲ ﻇﻠﻤﺎﺕ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻧﺴﺎﺀ ﺑﻴﺾ ﺍﻟﻮﺟﻮﻩ ﻗﺪ ﻛﺸﻔﻦ ﻭﺟﻮﻫﻬﻦ،
ﻭﻟﺒﺴﻦ ﺛﻴﺎﺑﺎﹰ ﺳﻮﺩﺍﹰ .ﻓﺸﺒﻪ ﺍﻟﻜﻮﺍﻛﺐ ﺑﻮﺟﻮﻩ ﺍﳉﻮﺍﺭﻱ ﺍﻟﺴﺎﻓﺮﺍﺕ ،ﻭﺷﺒﻪ ﺍﻟﻠﻴﻞ ﰲ ﺳﻮﺍﺩﻩ ﺑﺎﻟﺜﻴﺎﺏ ﺍﻟﺴﻮﺩ
ﺍﻟﱵ ﺗﻠﺒﺴﻬﺎ ﺍﳉﻮﺍﺭﻱ .
ﻭﻗﻭﺩ ﺍﻟﺨﻴﻝ ﻤﺸﺭﻓﺔ ﺍﻟﻬﻭﺍﺩﻱ ﺃﻓﻜﺭ ﻓﻲ ﻤﻌﺎﻗﺭﺓ ﺍﻟﻤﻨﺎﻴﺎ
ﻣﻌﺎﻗﺮﺓ ﺍﳌﻨﺎﻳﺎ :ﺃﻱ ﻣﻼﺯﻣﺘﻬﺎ .ﻭﻗﻴﻞ :ﻣﻌﺎﻗﺮﺎ :ﳏﺎﺭﺑﺘﻬﺎ ،ﻣﻦ ﺍﻟﻌﻘﺮ .ﻭﺍﳍﻮﺍﺩﻱ :ﲨﻊ ﺍﳍﺎﺩﻳﺔ ،ﻭﻫﻲ ﺍﻟﻌﻨﻖ.
ﻭﻣﺸﺮﻓﺔ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .
ﻳﻘﻮﻝ :ﻃﺎﻝ ﻋﻠﻲ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﳑﺎ ﺃﻓﻜﺮ ﰲ ﻣﻼﺯﻣﺔ ﺍﳌﻨﺎﻳﺎ ﻭﳑﺎﺭﺳﺘﻬﺎ ﰲ ﺍﳊﺮﻭﺏ ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ،
ﻭﻟﺬﻟﻚ ﺃﻓﻜﺮ ﰲ ﻗﻮﺩﻱ ﺍﳋﻴﻞ ﺇﱃ ﺍﳊﺮﺏ ﻣﺸﺮﻓﺔ ﺍﻷﻋﻨﺎﻕ .ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﻻ ﺃﻓﻜﺮ ﰲ ﻣﻌﺎﻗﺮﺓ ﺍﳌﻨﺎﻳﺎ .
ﺒﺴﻔﻙ ﺩﻡ ﺍﻟﺤﻭﺍﻀﺭ ﻭﺍﻟﺒﻭﺍﺩﻱ ﺯﻋﻴﻤﺎﹰ ﻟﻠﻘﻨﺎ ﺍﻟﺨﻁﻲ ﻋﺯﻤﻲ
ﺯﻋﻴﻤﺎﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺃﻓﻜﺮ ،ﻭﺫﻭ ﺍﳊﺎﻝ :ﻋﺰﻣﻲ ،ﻭﺍﻟﻌﺰﻡ :ﻫﻮ ﺍﻟﻜﻔﻴﻞ .ﻭﺍﻟﻘﻨﺎ :ﺍﳌﻜﻔﻮﻝ ﻟﻪ.
ﻭﺳﻔﻚ ﺩﻣﺎﺀ ﺍﳊﻮﺍﺿﺮ ﻭﺍﻟﺒﻮﺍﺩﻱ :ﺍﳌﻜﻔﻮﻝ ﺑﻪ .ﻭﺍﳌﻜﻔﻮﻝ ﻋﻨﻪ :ﻫﻮ ﺃﺑﻮ ﺍﻟﻄﻴﺐ .
ﻳﻘﻮﻝ :ﺃﻓﻜﺮ ﰲ ﺣﺎﻝ ﻛﻮﱐ ﺯﻋﻴﻤﺎﹰ ﻟﻠﺮﻣﺎﺡ ﺑﺄﻥ ﺗﺴﻔﻚ ﺩﻣﺎﺀ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ،ﺃﻫﻞ ﺍﳊﻀﺮ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻭ.
ﻭﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻻ ﰲ ﻗﻮﻟﻪ :ﺃﻓﻜﺮ ﻣﻌﻨﺎﻩ ﻻ ﺃﻓﻜﺮ ﰲ ﻣﻌﺎﻗﺮﺓ ﺍﳌﻨﺎﻳﺎ ﻣﻊ ﺗﻜﻔﻞ ﻋﺰﻣﻲ ﺑﺴﻔﻚ ﺩﻡ ﺍﻷﻋﺪﺍﺀ .
ﻳﻘﻮﻝ :ﻣﺎ ﺗﺮﻛﻮﺍ ﺍﻹﻣﺎﺭﺓ ﺍﺧﺘﻴﺎﺭﺍﹰ ،ﺑﻞ ﻏﺼﺒﺘﻬﻢ ﻋﻠﻴﻬﺎ ،ﻭﻣﺎ ﺍﺩﻋﻮﺍ ﻭﺩﻙ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﻗﻠﻮﻢ ،ﺑﻞ ﻧﻔﺎﻗﺎﹰ ﰲ
ﺣﺒﻚ .
ﻭﻻ ﺍﻨﻘﺎﺩﻭﺍ ﺴﺭﻭﺭﺍﹰ ﺒﺎﻨﻘﻴﺎﺩ ﻭﻻ ﺍﺴﺘﻔﻠﻭﺍ ﻟﺯﻫﺩٍ ﻓﻲ ﺍﻟﺘﻌﺎﻟﻲ
ﻳﻘﻮﻝ :ﻣﺎ ﺍﳔﻔﻀﻮﺍ ﻟﻚ ﻟﺰﻫﺪﻫﻢ ﰲ ﺍﻟﻌﻠﻮ ،ﻭﻻ ﺍﻧﻘﺎﺩﻭﺍ ﻟﻚ ﺳﺮﻭﺭﺍﹰ ﺑﺎﻻﻧﻘﻴﺎﺩ ،ﻟﻜﻨﻬﻢ ﺍﻧﻘﺎﺩﻭﺍ ﺧﻮﻓﺎﹰ
ﻫﺒﻭﺏ ﺍﻟﺭﻴﺢ ﻓﻲ ﺭﺠﻝ ﺍﻟﺠﺭﺍﺩ ﻭﻟﻜﻥ ﻫﺏ ﺨﻭﻓﻙ ﻓﻲ ﺤﺸﺎﻫﻡ
ﻳﻘﻮﻝ :ﻫﺐ ﺧﻮﻓﻚ ﰲ ﻗﻠﻮﻢ ﻓﻄﲑﻫﺎ ،ﻛﻤﺎ ﺐ ﺍﻟﺮﻳﺢ ﰲ ﻗﻄﻌﺔ ﻣﻦ ﺍﳉﺮﺍﺩ ﻓﺘﺒﺪﺩﻫﺎ .
ﻤﻨﻨﺕ ﺃﻋﺩﺘﻬﻡ ﻗﺒﻝ ﺍﻟﻤﻌﺎﺩ ﻭﻤﺎﺘﻭﺍ ﻗﺒﻝ ﻤﻭﺘﻬﻡ ﻓﻠﻤﺎ
ﺇﻻ ﺃﻥ ﺑﻴﺖ ﺍﳌﺘﻨﱯ ﺃﺟﻮﺩ ﻣﻨﻪ؛ ﻷﻧﻪ ﺩﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ﲟﻌﲎ ﺁﺧﺮ ،ﻭﺃﻧﻪ ﱂ ﻳﻘﺘﺼﺮ
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﺎ ﻟﺪﻗﺔ ﺧﺼﺮﻫﺎ ﻳﻈﻦ ﺍﳌﻀﺎﺟﻊ ﺃﺎ ﺯﻧﺪ :ﻭﻫﻮ ﺍﻟﺰﻧﺪ ﺍﻟﺬﻱ ﻳﻮﺭﻱ ﻣﻨﻪ ﺍﻟﻨﺎﺭ ،ﻭﺍﻟﺰﻧﺪ ﻳﻨﺤﻒ
ﺍﳋﺼﺮ ﻟﻜﺜﺮﺓ ﺍﻟﻘﺪﺡ ﻭﻭﺻﻮﻝ ﺍﳊﺠﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ،ﻓﻜﺄﻧﻪ ﺷﺒﻬﻬﺎ ﰲ ﺭﻗﺔ ﺧﺼﺮﻫﺎ ﺑﺎﻟﺰﻧﺪ .
ﻴﻀﻲﺀ ﺒﻤﻨﻌﻪ ﺍﻟﺒﺩﺭ ﺍﻟﻁﻠﻭﻋﺎ ﻜﺄﻥ ﻨﻘﺎﺒﻬﺎ ﻏﻴﻡ ﺭﻗﻴ ﻕﹲ
ﻳﻘﻮﻝ :ﻭﺟﺪﺕ ﰲ ﻛﻞ ﺑﻠﺪٍ ﺩﺧﻠﺘﻬﺎ ﺃﳑﺎﹰ ﺃﻱ ﲨﺎﻋﺎﺕ ،ﻳﻠﻲ ﻋﻠﻴﻬﻢ ﻋﺒﺪ! ﻓﻬﻢ ﻻ ﻳﺄﻧﻔﻮﻥ ﻋﻦ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ،
ﻛﺄﻢ ﻏﻨﻢ! ﻭﺃﺭﺍﺩ ﺑﺎﻟﻌﺒﺪ :ﺍﻟﻌﺠﻢ؛ ﻷﻢ ﻣﻮﺍﱄ ﺍﻟﻌﺮﺏ ،ﻭﻋﺒﻴﺪﻫﻢ ،ﻭﻫﻢ ﻳﱰﻟﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﱰﻟﺔ ﺍﻟﻌﺒﻴﺪ،
ﻭﻓﻴﻪ ﺗﻌﻴﲑ ﻟﻠﻌﺮﺏ ﺣﻴﺚ ﺭﺿﻮﺍ ﺑﺄﻥ ﻳﻠﻲ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺠﻢ ﻭﺍﻧﻘﺎﺩﻭﺍ ﳍﻢ .
ﻭﻜﺎﻥ ﻴﺒﺭﻱ ﺒﻅﻔﺭﻩ ﺍﻟﻘﻠﻡ ﻴﺴﺘﺨﺸﻥ ﺍﻟﺨﺯ ﺤﻴﻥ ﻴﻠﻤﺴﻪ
ﻭﻳﺮﻭﻯ :ﺣﲔ ﻳﻠﺒﺴﻪ ﻭﻳﻠﻤﺴﻪ ﻳﺼﻒ ﺬﺍ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺻﺎﺭ ﻭﺍﻟﻴﺎﹰ .ﻭﻳﻘﻮﻝ :ﺻﺎﺭ ﲝﻴﺚ ﻳﺴﺘﺨﺸﻦ ﺍﳋﺰ
ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﻠﲔ ،ﺣﲔ ﻳﻠﻤﺴﻪ ،ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻋﺒﺪﺍﹰ ﻗﺪ ﻏﻠﻈﺖ ﻳﺪﺍﻩ ﻣﻦ ﺍﻟﻜﺪ ،ﺣﱴ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ
ﻳﱪﻱ ﺑﻈﻔﺮﻩ ﺍﻟﻘﻠﻢ ﻟﱪﺍﻩ؛ ﻟﻄﻮﻝ ﻇﻔﺮﻩ .
ﺃﻨﻜﺭ ﺃﻨﻲ ﻋﻘﻭﺒﺔﹲ ﻟﻬﻡ ﺇﻨﻲ ﻭﺇﻥ ﻟﻤﺕ ﺤﺎﺴﺩﻱ ﻓﻤﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﻛﻨﺖ ﺃﻟﻮﻡ ﺣﺴﺎﺩﻱ ﻋﻠﻰ ﺣﺴﺪﻫﻢ ﺇﻳﺎﻱ ،ﻭﻋﺪﺍﻭﻢ ﱄ ،ﻓﺈﱐ ﺃﻋﻠﻢ ﺃﻢ ﻣﻌﺬﻭﺭﻭﻥ ﻋﻠﻰ
ﺣﺴﺪﻫﻢ ﱄ ،ﻷﱐ ﻋﻘﻮﺑﺔ ﳍﻢ ،ﳌﺎ ﱄ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻮ ،ﻓﺄﻗﺘﻠﻬﻢ ﻏﻴﻈﺎﹰ ﻭﺣﺴﺪﺍﹰ .ﻭﻗﺮﻳﺐ ﻣﻨﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﺇﻨﻤﺎ ﺍﻟﻔﺎﻀﻝ ﻤﻥ ﻴﺤﺴﺩ ﻭﻻ ﺨﻠﻭﺕ ﺍﻟﺩﻫﺭ ﻤﻥ ﺤﺎﺴ ﺩٍ
ﻟﻪ ﻋﻠﻰ ﻜﻝ ﻫﺎﻤﺔٍ ﻗﺩﻡ؟! ﻭﻜﻴﻑ ﻻ ﻴﺤﺴﺩ ﺍﻤﺭﺅٌ ﻋﻠﻡ
ﺍﻟﻌﻠﻢ :ﺍﳉﺒﻞ .
ﻳﻘﻮﻝ :ﻛﻴﻒ ﻻ ﳛﺴﺪ ﺭﺟﻞ ﻣﺸﻬﻮﺭ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻜﻤﺎﻝ ،ﻋﺎﱄ ﺍﶈﻞ ،ﻭﻟﻪ ﻋﻠﻰ ﻛﻞ ﻫﺎﻣﺔ ﻗﺪﻡ ،ﻓﻬﻮ ﺃﻓﻀﻞ
ﻣﻦ ﻛﻞ ﺃﺣﺪ .
ﻭﺘﺘﻘﻲ ﺤﺩ ﺴﻴﻔﻪ ﺍﻟﺒﻬﻡ ﻴﻬﺎﺒﻪ ﺃﺒﺴﺄ ﺍﻟﺭﺠﺎﻝ ﺒﻪ
ﺃﺑﺴﺄ ﺍﻟﺮﺟﺎﻝ :ﺁﻧﺴﻬﻢ .ﻳﻘﺎﻝ :ﺃﺑﺴﺄﺕ ﺑﻪ ﻭﺃﺄﺕ ﺑﻪ ﺇﺑﺴﺎﺀً ﻭﺇﺎﺀ :ﺇﺫﺍ ﺃﻧﺴﺖ ﺑﻪ .
ﻳﻘﻮﻝ :ﳜﺎﻑ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺁﻧﺲ ﺍﻟﺮﺟﺎﻝ ﺑﻪ ،ﻭﺃﻗﺮﻢ ﺇﻟﻴﻪ .ﻭﺗﺘﻘﻲ :ﺃﻱ ﲢﺬﺭ ،ﻣﻦ ﺣﺪ ﺳﻴﻔﻪ ﺍﻟﺸﺠﻌﺎﻥ .
ﺗﻘﺪﻳﺮﻩ :ﻛﻴﻒ ﻻ ﳛﺴﺪ ﺍﻣﺮﺅ ﻭﻫﺬﻩ ﺻﻔﺘﻪ؟!
ﺃﻜﺭﻡ ﻤﺎ ﻝٍ ﻤﻠﻜﺘﻪ ﺍﻟﻜﺭﻡ ﻜﻔﺎﻨﻲ ﺍﻟﺫﻡ ﺃﻨﻨﻲ ﺭﺠ ﻝٌ
ﻓﺎﻋﻞ ﻛﻔﺎﱐ :ﺃﻧﲏ ،ﻭﻣﺎ ﻳﺘﺼﻞ ﺑﻪ .ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ :ﺍﻟﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﺿﻤﲑ ﺍﳌﺘﻜﻠﻢ .ﻭﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ :ﺍﻟﺬﻡ .
ﻳﻘﻮﻝ :ﻣﻨﻌﲏ ﻣﻦ ﺃﻥ ﺃﺫﻡ ﻧﻔﺴﻲ ،ﻓﺄﻛﺮﻡ ﻣﺎ ﺃﻣﻠﻚ ﻭﺃﺩﺧﺮﻩ ﻟﻨﻔﺴﻲ ،ﺇﳕﺎ ﻫﻮ ﺍﻟﻜﺮﻡ ﻓﻼ ﺳﺒﻴﻞ ﻷﺣﺪ ﺃﻥ
ﻳﺬﻣﲏ ﻣﻊ ﻫﺬﺍ ﺍﻟﻜﺮﻡ .
ﻳﺮﻋﻴﻚ ﲰﻌﺎﹰ ﺃﻱ ﻳﺼﻐﻲ ﺇﻟﻴﻚ .ﻳﻘﺎﻝ :ﺃﺭﻋﲏ ﲰﻌﻚ ﺃﻱ ﺍﺳﺘﻤﻊ ﻣﲏ ﻭﺍﺟﻌﻞ ﲰﻌﻚ ﺭﺍﻋﻴﺎﹰ ،ﺃﻭ ﻣﺮﺍﻋﻴﺎﹰ
ﻟﻘﻮﱄ .ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺍﺟﻌﻞ ﲰﻌﻚ ﻣﺮﻋﻰ ﻟﻜﻼﻣﻲ ﻭﻣﻜﺎﻧﺎﹰ ﻟﻪ ﻭﺍﻟﺪﺍﻋﻲ :ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺪﺍﻋﻲ ﺣﻘﻴﻘﺔ.
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻳﺼﻐﻲ ﺇﱃ ﺍﳌﺴﺘﻐﻴﺚ ﲰﻌﺎﹰ ﻭﻋﺎﺩﺗﻪ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﻛﻞ ﻣﻦ ﻳﺪﻋﻮﻩ ،ﻭﻟﻜﻨﻪ ﻋﻦ ﺍﻟﻔﺤﺶ ﻭﺍﻟﻘﺒﻴﺢ
ﺃﺻﻢ :ﺃﻱ ﻳﻌﺮﺽ ﻋﻨﻪ ،ﻭﻻ ﻳﺼﻐﻰ ﺇﻟﻴﻪ ،ﻓﻜﺄﻧﻪ ﺃﺻﻢ ﻻ ﻳﺴﻤﻊ ﺫﻟﻚ .
ﻓﻲ ﻤﺠﺩﻩ ﻜﻴﻑ ﻴﺨﻠﻕ ﺍﻟﻨﺴﻡ؟ ! ﻴﺭﻴﻙ ﻤﻥ ﺨﻠﻘﻪ ﻏﺭﺍﺌﺒﻪ
ﻳﺮﻳﻚ :ﺗﻌﺪﻯ ﺇﱃ ﺛﻼﺛﺔ ﻣﻔﺎﻋﻴﻞ ،ﺃﺣﺪﻫﺎ .ﺍﻟﻜﺎﻑ ،ﻭﺍﻟﺜﺎﱐ ﻏﺮﺍﺋﺒﻪ ،ﻭﺍﻟﺜﺎﻟﺚ ﻛﻴﻒ ،ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ
ﺍﻟﻨﺼﺐ ،ﻭﻫﻮ ﰲ ﻣﻌﲎ ﻳﻌﻠﻤﻚ .ﻭﺍﻟﻨﺴﻢ :ﲨﻊ ﻧﺴﻤﺔ ،ﻭﻫﻲ ﺍﻟﻨﻔﺲ .
ﻳﻘﻮﻝ :ﻳﺮﻳﻚ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻭﻫﻮ ﳜﻠﻖ ﻏﺮﺍﺋﺐ ﻛﺮﻣﻪ ،ﻭﻳﺒﺘﺪﻉ ﳏﺎﺳﻦ ﺷﻴﻤﻪ ،ﺍﻟﱵ ﱂ ﻳﺴﺒﻖ
ﺇﻟﻴﻬﺎ ،ﻛﻴﻒ ﳜﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻋﻠﻰ ﻏﲑ ﺍﺣﺘﺬﺍﺀ ﻭﻻ ﻣﺜﺎﻝ .ﻳﻌﲏ :ﺃﻧﻪ ﻳﺼﻄﻨﻊ ﻣﻦ ﺃﻫﻠﻜﻪ ﺍﻟﺒﺆﺱ ،ﺣﱴ ﺻﺎﺭ
ﻛﺎﳌﻌﺪﻭﻡ ﻓﻴﺤﺴﻦ ﺇﻟﻴﻪ ﻭﻳﻨﻌﻢ ﻋﻠﻴﻪ ،ﺣﱴ ﳛﺴﻦ ﺣﺎﻟﻪ؛ ﻓﻜﺄﻧﻪ ﺃﻭﺟﺪﻩ ﺑﻌﺪ ﻋﺪﻣﻪ ،ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﺫﻟﻚ،
ﺍﺳﺘﺪﻟﻠﺖ ﺑﻪ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻠﻰ ﺇﳚﺎﺩ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ .
ﺇﻥ ﻜﻨﺘﻤﺎ ﺍﻟﺴﺎﺌﻠﻴﻥ ﻴﻨﻘﺴﻡ ﻤﻠﺕ ﺇﻟﻰ ﻤﻥ ﻴﻜﺎﺩ ﺒﻴﻨﻜﻤﺎ
ﳜﺎﻃﺐ ﺻﺎﺣﺒﻪ ﻭﻳﻘﻮﻝ :ﻋﺪﻟﺖ ﺇﱃ ﺯﻳﺎﺭﺓ ﻣﻦ ﻟﻮ ﺟﺌﺘﻤﺎ ﻳﺎ ﺻﺎﺣﱯ ﺗﺴﺄﻻﻧﻪ ﻧﻔﺴﻪ ﻳﻘﺴﻤﻬﺎ ﺑﻴﻨﻜﻤﺎ ،ﻓﻴﻜﻮﻥ
ﻧﺼﻔﻪ ﻣﻊ ﺃﺣﺪﻛﻤﺎ ،ﻭﻧﺼﻔﻪ ﻣﻊ ﺍﻵﺧﺮ؛ ﻟﻴﺒﻠﻎ ﻛﻞ ﻭﺍﺣﺪ ﺇﱃ ﺃﻣﻠﻪ .ﻭﺃﺻﻠﻪ ﻗﻮﻝ ﺃﰊ ﲤﺎﻡ:
ﻟﺠﺎﺩ ﺒﻬﺎ ﻓﻠﻴﺘﻕ ﺍﷲ ﺴﺎﺌﻠﻪ ﻟﻭ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﻜﻔﻪ ﻏﻴﺭ ﺭﻭﺤﻪ
ﻟﻤﻥ ﺃﺤﺏ ﺍﻟﺸﻨﻭﻑ ﻭﺍﻟﺨﺩﻡ ﻤﻥ ﺒﻌﺩ ﻤﺎ ﺼﻴﻎ ﻤﻥ ﻤﻭﺍﻫﺒﻪ
ﺍﻟﺸﻨﻒ :ﻣﺎ ﳚﻌﻞ ﰲ ﺃﻋﻠﻰ ﺍﻷﺫﻥ ،ﻭﺍﻟﻘﺮﻁ :ﻣﺎ ﳚﻌﻞ ﰲ ﺃﺳﻔﻠﻪ .ﻭﺍﳋﺪﻡ :ﲨﻊ ﺧﺪﻣﺔ :ﻭﻫﻲ ﺍﳋﻠﺨﺎﻝ .
ﻳﻘﻮﻝ :ﱂ ﺃﻗﺼﺪﻩ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺳﺒﻘﺖ ﺇﱄ ﻣﻮﺍﻫﺒﻪ ،ﻭﺃﻏﻨﺎﱐ ﺎ ،ﻭﺻﻴﻎ ﱄ ﻣﻨﻬﺎ ﳌﻦ ﺃﺣﺒﻪ ﻣﻦ ﺍﻣﺮﺃﰐ ﻭﺟﺎﺭﻳﱵ
ﻭﳏﺒﻮﺑﱵ ﻭﻣﻦ ﻳﺘﺼﻞ ﺇﱃ ﺍﻟﺸﻨﻮﻑ ﻭﺍﳋﻼﺧﻴﻞ ،ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻗﺪ ﺃﻏﻨﺎﻩ ﲟﻮﺍﻫﺒﻪ ﻗﺒﻞ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻪ؛
ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺼﻮﻍ ﺃﻧﻮﺍﻉ ﺍﳊﻠﻲ ﺇﻻ ﺑﻌﺪ ﺍﻟﻐﲎ ﻭﺍﻟﻜﻔﺎﻑ .
ﻭﻻ ﺘﻬﺩﻱ ﻟﻤﺎ ﻴﻘﻭﻝ ﻓﻡ ﻤﺎ ﺒﺫﻟﺕ ﻤﺎ ﺒﻪ ﻴﺠﻭﺩ ﻴ ﺩ
ﻳﻘﻮﻝ :ﺇﻥ ﺃﻭﻋﺪﻭﺍ ﺃﻋﺪﺍﺀﻫﻢ ﻓﻬﻼﻛﻬﻢ ﺣﺎﺿﺮ ﻣﻘﺮﻭﻥ ﺑﻪ ،ﻭﺇﻥ ﻧﻄﻘﻮﺍ ﻓﺠﻤﻴﻊ ﻛﻼﻣﻬﻢ ﺻﻮﺍﺏ ﻭﺣﻜﻢ
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ :ﺑﺮﻗﻮﺍ ،ﺃﻢ ﺇﻥ ﳌﻌﻮﺍ ﰲ ﺍﻟﺪﺭﻭﻉ ﻭﺍﻟﺒﻴﺾ ﻋﻨﺪ ﺍﳊﺮﺏ ،ﻗﺘﻠﻮﺍ ﺃﻋﺪﺍﺀﻫﻢ ﻓﻴﻜﻮﻥ ﻛﻘﻮﻟﻪ:
ﻭﻴﺤﻤﻝ ﺍﻟﻤﻭﺕ ﻓﻲ ﺍﻟﻬﻴﺠﺎﺀ ﺇﻥ ﺤﻠ ﻭ
ﻓﻘﻭﻟﻬﻡ :ﺨﺎﺏ ﺴﺎﺌﻠﻲ ﺍﻟﻘﺴﻡ ﺃﻭ ﺤﻠﻔﻭﺍ ﺒﺎﻟﻐﻤﻭﺱ ﻭﺍﺠﺘﻬﺩﻭﺍ
ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ :ﺍﻟﱵ ﺗﻐﻤﺲ ﺻﺎﺣﺒﻬﺎ ﰲ ﺍﻹﰒ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ﺗﺪﻉ ﺍﻟﺪﻳﺎﺭ ﺑﻼﻗﻊ ﻭﻣﺜﻠﻪ
ﻟﻠﻄﺎﺋﻲ:
ﺤﻠﻔﻭﺍ ﻴﻤﻴﻨﺎﹰ ﺒﺎﻟﻬﻼﻙ ﻏﻤﻭﺴﺎ ﻭﺒﻼﻗﻌﺎﹰ ﺤﺘﻰ ﻜﺄﻥ ﻗﻁﻴﻨﻬﺎ
ﻳﻌﲏ :ﻛﺄﻥ ﺳﻜﺎﻥ ﺍﻷﻃﻼﻝ ﺣﻠﻔﻮﺍ ﳝﻴﻨﺎﹰ ﻏﻤﻮﺳﺎﹰ ،ﻓﻌﻮﻗﺒﻮﺍ ،ﺑﻜﻮﻥ ﺩﻳﺎﺭﻫﻢ ﺑﻼﻗﻊ .
ﻭﻗﻮﳍﻢ ﻣﺒﺘﺪﺃ ،ﻭﺧﺎﺏ ﺳﺎﺋﻠﻲ ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﺼﺐ ﻷﻢ ﻣﻔﻌﻮﻝ ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﻗﻮﳍﻢ ﻭﺍﻟﻘﺴﻢ ﺧﱪ ﺍﻻﺑﺘﺪﺍﺀ .
ﻳﻘﻮﻝ :ﺇﻢ ﺇﺫ ﺣﻠﻔﻮﺍ ﻭﺍﺟﺘﻬﺪﻭﺍ ﰲ ﺍﻟﻴﻤﲔ ،ﻓﺄﻋﻈﻢ ﳝﻴﻨﻬﻢ ﺃﻥ ﻳﻘﻮﻝ :ﺧﺎﺏ ﺳﺎﺋﻠﻲ ﺇﻥ ﻓﻌﻠﺖ ﻛﺬﺍ .ﻭﻣﺜﻠﻪ
ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﻟﻘﻴﺕ ﺃﻀﻴﺎﻓﻲ ﺒﻭﺠﻪ ﻋﺒﻭﺱ ﺒﻘﻴﺕ ﻭﻓﺭﻱ ﻭﺍﻨﺤﺭﻓﺕ ﻋﻥ ﺍﻟﻌﻼ
ﻓﺈﻥ ﺃﻓﺨﺎﺫﻫﻡ ﻟﻬﺎ ﺤﺯﻡ ﺃﻭ ﺭﻜﺒﻭﺍ ﺍﻟﺨﻴﻝ ﻏﻴﺭ ﻤﺴﺭﺠ ﺔٍ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺭﻛﺒﻮﺍ ﺍﳋﻴﻞ ﻏﲑ ﻣﺴﺮﺟﺔٍﻥ ﺷﺪﻭﺍ ﺃﻓﺨﺎﺫﻫﻢ ﻋﻠﻴﻬﺎ ﻓﺘﺠﺮﻱ ﺃﻓﺨﺎﺫﻫﻢ ﳎﺮﻯ ﺍﳊﺰﻡ؛ ﻟﺜﺒﺎﻢ ﰲ
ﺍﻟﻔﺮﻭﺳﻴﺔ ﻭﺍﻋﺘﻴﺎﺩﻫﻢ ﺭﻛﻮﺏ ﺍﳋﻴﻞ .
ﻤﻥ ﻤﻬﺞ ﺍﻟﺩﺍﺭﻋﻴﻥ ﻤﺎ ﺍﺤﺘﻜﻤﻭﺍ ﺃﻭ ﺸﻬﺩﻭﺍ ﺍﻟﺤﺭﺏ ﻻﻗﺤﺎﹰ ﺃﺨﺫﻭﺍ
ﺍﻟﻼﻗﺢ :ﺍﻟﺸﺪﻳﺪ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺣﻀﺮﻭﺍ ﺍﳊﺮﺏ ﰲ ﺣﺎﻝ ﺷﺪﺎ ،ﺃﺧﺬﻭﺍ ﻣﻦ ﻧﻔﻮﺱ ﺍﳌﻌﻠﻤﲔ ﻣﺎ ﺍﺣﺘﻜﻤﻮﺍ ،ﺃﻭ ﺃﺭﺍﺩﻭﺍ .
ﻜﺄﻨﻬﺎ ﻓﻲ ﻨﻔﻭﺴﻬﻡ ﺸﻴﻡ ﺘﺸﺭﻕ ﺃﻋﺭﺍﻀﻬﻡ ﻭﺃﻭﺠﻬﻬﻡ
ﺍﻷﻋﺮﺍﺽ :ﺍﻷﺟﺴﺎﻡ ﻭﻣﺎ ﻳﺬﻛﺮ ﺑﻪ ﺍﻟﺮﺟﻞ ﻣﻦ ﻣﺪﺡ ﺃﻭ ﺫﻡ .
ﻳﻘﻮﻝ :ﺃﺟﺴﺎﻣﻬﻢ ﻭﻭﺟﻮﻫﻬﻢ ﻣﻀﻴﺌﺔ ﻛﺸﻴﻢ ﻧﻔﻮﺳﻬﻢ ،ﻓﻜﺄﺎ ﺃﺧﻼﻕ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻹﺿﺎﺀﺓ ﻭﺍﳋﻠﻮﺹ ﻣﻦ
ﺍﻟﺸﻮﺍﺋﺐ .ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﺒﺤﲑﺓ ﻧﺎﻋﻤﺔ ﺍﳉﺴﻢ؛ ﻷﺎ ﻣﺎﺀ ،ﻭﻻ ﺷﻲﺀ ﺃﻟﲔ ﻣﻦ ﺍﳌﺎﺀ .ﻭﻗﻮﻟﻪ :ﳍﺎ ﺑﻨﺎﺕ .ﺃﺭﺍﺩ ﺑﻪ:
ﺍﻟﺴﻤﻚ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ،ﻭﻟﻴﺲ ﳍﺎ ﺭﺣﻢ ،ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺴﻔﻦ .ﻭﺍﻷﻭﻝ ﺃﻟﻴﻖ .
ﻭﻤﺎ ﺘﺸﻜﻰ ﻭﻻ ﻴﺴﻴﻝ ﺩﻡ ﻴﺒﻘﺭ ﻋﻨﻬﻥ ﺒﻁﻨﻬﺎ ﺃﺒﺩﺍﹰ
ﻳﺒﻘﺮ :ﺃﻱ ﻳﺸﻖ ،ﻭﻋﻨﻬﻦ :ﺃﻱ ﻋﻦ ﺍﻟﺒﻨﺎﺕ .ﻭﺗﺸﻜﻰ :ﺃﺻﻠﻪ ﺗﺘﺸﻜﻰ ﻓﺤﺬﻑ ﺇﺣﺪﻯ ﺍﻟﺘﺎﺀﻳﻦ .
ﻳﻘﻮﻝ :ﻳﺸﻖ ﺑﻄﻦ ﻫﺬﻩ ﺍﻟﺒﺤﲑﺓ ﻋﻦ ﺑﻨﺎﺎ ﺍﻟﱵ ﻫﻲ ﺍﻟﺴﻤﻚ ،ﺃﻱ ﻳﺼﻄﺎﺩ ﻣﻨﻬﺎ ﺍﻟﺴﻤﻚ ،ﻭﻻ ﺗﺸﺘﻜﻲ ﻣﻦ
ﺫﻟﻚ ﻭﻻ ﺗﺘﺄﱂ ﻭﻻ ﻳﺴﻴﻞ ﻣﻨﻬﺎ ﺩﻡ ،ﻭﺇﻥ ﲪﻠﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻟﺴﻔﻦ ،ﻓﻤﻌﻨﺎﻩ ﺃﻱ ﻳﺸﻖ ﺑﻄﻨﻬﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﻔﻦ،
ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ:
ﻤﺄﺴﻭﺭﺓ ﻓﻲ ﻜﻝ ﻤﻌﺘﺭﻙ ﺒﻨﺎﺕ ﺩﺠﻠﺔ ﻓﻲ ﻓﻨﺎﺌﻜﻡ
ﻭﺠﺎﺩﺕ ﺍﻟﺭﻭﺽ ﺤﻭﻟﻬﺎ ﺍﻟﺩﻴﻡ ﺘﻐﻨﺕ ﺍﻟﻁﻴﺭ ﻓﻲ ﺠﻭﺍﻨﺒﻬﺎ
ﺟﺎﺩﺕ :ﻣﻄﺮﺕ ﻋﻠﻴﻬﺎ ﻣﻄﺮ ﺍﳉﻮﺩ.
ﻳﻘﻮﻝ :ﺍﻟﻄﲑ ﺗﺘﻐﲎ ﰲ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﻟﺒﺤﲑﺓ ،ﻭﺍﻟﺮﻳﺎﺽ ﺍﻟﱵ ﺣﻮﳍﺎ ﻣﻬﺘﺰﺓ ،ﻭﺍﻟﺪﱘ ﻓﺎﻋﻞ ﺟﺎﺩﺕ ﻣﻔﻌﻮﳍﺎ
ﺍﻟﺮﻭﺽ .
ﺠﺭﺩ ﻋﻨﻬﺎ ﻏﺸﺎﺅﻫﺎ ﺍﻷﺩﻡ ﻓﻬﻲ ﻜﻤﺎﻭﻴﺔٍ ﻤﻁﻭﻗ ﺔٍ
ﺍﳌﺎﻭﻳﺔ :ﺍﳌﺮﺁﺓ .ﻭﻏﺸﺎﺅﻫﺎ :ﺭﻓﻊ ﻷﻧﻪ ﺍﺳﻢ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ .ﻭﺍﻷﺩﻡ :ﺑﺪﻝ ﻣﻦ ﺍﻟﻐﺸﺎﺀ .ﺷﺒﻪ ﻫﺬﻩ ﺍﻟﺒﺤﲑﺓ
ﺑﺎﳌﺮﺁﺓ ،ﻭﺭﻳﺎﺿﻬﺎ ﺣﻮﳍﺎ ﺑﺎﻟﻄﻮﻕ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺣﻮﻝ ﺍﳌﺮﺁﺓ ،ﻭﻗﻴﻞ ﺷﺒﻬﻬﺎ ﰲ ﺍﺳﺘﺪﺍﺭﺎ ﺑﺎﳌﺮﺁﺓ ،ﻭﺭﻳﺎﺿﻬﺎ
ﺣﻮﳍﺎ ﺑﺎﻟﻄﻮﻕ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺣﻮﻝ ﺍﳌﺮﺁﺓ ،ﻭﻗﻴﻞ ﺷﺒﻬﻬﺎ ﰲ ﺍﺳﺘﺪﺍﺭﺎ ﺑﺎﳌﺮﺁﺓ ﺍﳌﻄﻮﻗﺔ .ﻭﻗﻮﻟﻪ :ﺟﺮﺩ ﻋﻨﻬﺎ
ﻏﺸﺎﺅﻫﺎ ﺍﻷﺩﻡ .ﻗﻴﻞ :ﺣﺸﻮ ﻹﲤﺎﻡ ﺍﻟﺒﻴﺖ ،ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺗﻮﻛﻴﺪ ﺻﻔﺎﺋﻬﺎ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻛﺄﺎ
ﻣﺮﺁﺓ ﻣﻄﻮﻗﺔ ﺳﺎﻋﺔ ﻣﺎ ﲡﺮﺩ ﻣﻦ ﻏﺸﺎﺋﻬﺎ .ﻛﻤﺎ ﻳﻘﺎﻝ :ﻫﺬﺍ ﺛﻮﺏ ﺣﻞ ﻣﻦ ﺍﻟﻮﺭﻗﺔ .ﻭﻗﻮﻟﻪ ﺍﻷﺩﻡ :ﻗﻴﻞ ﻣﻊ
ﻫﺬﺍ ،ﺇﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻟﻪ .ﻭﺍﻷﻭﱃ :ﺃﻧﻪ ﺑﺪﻝ .
ﻴﺸﻴﻨﻪ ﺍﻷﺩﻋﻴﺎﺀ ﻭﺍﻟﻘﺯﻡ ﻴﺸﻴﻨﻬﺎ ﺠﺭﻴﻬﺎ ﻋﻠﻰ ﺒﻠﺩٍ
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﺮﺑﻊ .ﺩﺍﺭ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺃﱂ ﺎ ﻃﻴﻒ ﺧﻴﺎﳍﺎ ،ﺃﱂ ﺎ ﻟﻴﻼﹰ ،ﻭﻳﻬﺪﺩﱐ ﺍﻟﻄﻴﻒ ﺑﺎﳍﺠﺮﺍﻥ ،ﻋﻠﻰ ﻣﺎ
ﺟﺮﺕ ﺑﻪ ﻋﺎﺩﺓ ﺍﳌﺮﺃﺓ ﺗﻌﺬﺏ ﺑﺎﻟﺪﻻﻝ ،ﻭﺪﺩ ﺑﺎﳍﺠﺮﺍﻥ ،ﻓﻤﺎ ﺻﺪﻗﺖ ﻋﻴﲏ ﰲ ﺍﻟﺮﺅﻳﺎ؛ ﻷﺎ ﺃﺭﺗﲏ ﻣﺎ ﻻ
ﺣﻘﻴﻘﺔ ﻟﻪ! ﻭﻻ ﻛﺬﺏ ﺍﻟﻄﻴﻒ ﺑﺎﻟﺘﻬﺪﺩ؛ ﻓﺈﻧﻪ ﻗﺎﻝ :ﻷﻫﺠﺮﻧﻚ .ﻓﺄﺻﺒﺤﺖ ﻭﺍﳍﺠﺮﺍﻥ ﻭﺍﻗﻊ!
ﺠﻤﺸﺘﻪ ﻓﻨﺒﺎ ﻗﺒﻠﺘﻪ ﻓﺄﺒﻰ ﻨﺎﺀﻴﺘﻪ ﻓﺩﻨﺎ ،ﺃﺩﻨﻴﺘﻪ ﻓﻨﺄﻯ
ﺭﻭﻯ :ﻧﺄﻳﺘﻪ ،ﻭﺃﻧﺄﻳﺘﺔ .ﺃﻱ ﺃﺑﻌﺪﺗﻪ ،ﻭﺭﻭﻯ :ﻧﺎﺀﻳﺘﻪ :ﺃﻱ ﻧﺄﻳﺖ ﻋﻨﻪ ﻓﺤﺬﻑ ﺍﳉﺮ ﻋﻨﻪ ﻭﺍﻟﺘﺠﻤﻴﺶ :ﺍﳌﻐﺎﺯﻟﺔ،
ﻓﻨﺒﺎ :ﺃﻱ ﺍﺭﺗﻔﻊ ﻭﺟﻔﺎ .
ﻳﻘﻮﻝ :ﻛﻠﻤﺎ ﺃﺭﺩﺕ ﻣﻦ ﺍﻟﻄﻴﻒ ﺃﻣﺮﺍﹰ ﻗﺎﺑﻠﲏ ﺑﻀﺪﺓ ،ﻓﻠﻤﺎ ﺑﻌﺪﺕ ﻋﻨﻪ ،ﻗﺮﺏ ﻣﲏ ،ﻭﳌﺎ ﻗﺮﺑﺘﻪ ﺑﻌﺪ ،ﻭﳌﺎ
ﻏﺎﺯﻟﺘﻪ ﻭﻣﺎﺯﺣﺘﻪ ،ﻗﺎﺑﻠﲏ ﺑﺎﳉﻔﺎﺀ ،ﻭﳌﺎ ﻗﺒﻠﺘﻪ ،ﻗﺎﺑﻠﲏ ﺑﺎﻹﺑﺎﺀ؛ ﻷﻥ ﺧﻠﻘﻬﺎ ﳌﺎ ﻛﺎﻥ ﻻ ﻳﺴﺘﻤﺮ ﻋﻠﻰ ﺣﺎﻝ
ﻭﺍﺣﺪﺓ ،ﻛﺬﻟﻚ ﺍﳋﻴﺎﻝ ﳚﺮﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺜﺎﻝ .ﻭﻫﻮ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﺼﺩﺕ ﻭﻋﻠﻤﺕ ﺍﻟﺼﺩﻭﺩ ﺨﻴﺎﻟﻬﺎ
ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﺘﺠﺯﻉ ﻤﻥ ﺒﻌﺩﻱ ﻭﺘﻨﻔﺭ ﻤﻥ ﻗﺭﺒﻲ ﻓﺸﻜﻭﺍﻱ ﺘﺅﺫﻴﻬﺎ ﻭﺼﺒﺭﻱ ﻴﺴﻭﺀﻫﺎ
ﺒﻴﺘﺎﹰ ﻤﻥ ﺍﻟﻘﻠﺏ ﻟﻡ ﺘﻤﺩﺩ ﻟﻪ ﻁﻨﺒﺎ ﻫﺎﻡ ﺍﻟﻔﺅﺍﺩ ﺒﺄﻋﺭﺍﺒﻴﺔٍ ﺴﻜﻨﺕ
ﺍﻟﻄﻨﺐ :ﺍﳊﺒﻞ ﺍﻟﺬﻱ ﻳﺸﺪ ﺑﻪ ﺍﳋﻴﻤﺔ .ﻗﻮﻟﻪ :ﻫﺎﻡ ﺃﻱ ﲢﲑ ﻭﺃﺻﺎﺑﻪ ﺍﳉﻨﻮﻥ ﻣﻦ ﺍﻟﻌﺸﻖ .
ﻳﻘﻮﻝ :ﻫﺎﻡ ﻗﻠﱯ ﺑﺄﻋﺮﺍﺑﻴﺔ ﺳﻜﻨﺖ ﻣﻦ ﺍﻟﻘﻠﺐ ﺑﻴﺘﺎﹰ ﻟﻴﺲ ﻟﻪ ﺃﻃﻨﺎﺏ ﻭﺃﻭﺗﺎﺩ ،ﲞﻼﻑ ﺑﻴﻮﺕ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ.
ﻭﻗﻴﻞ :ﺇﻥ ﻣﻌﻨﺎﻩ ﺃﺎ ﻣﻠﻜﺖ ﻓﺆﺍﺩﻱ ﺑﻼ ﻣﺸﻘﺔ ،ﻓﻜﺎﻧﺖ ﻛﻤﻦ ﺳﻜﻦ ﺑﻴﺘﺎﹰ ﱂ ﻳﺘﻌﺐ ﰲ ﺷﺪ ﺃﻃﻨﺎﺑﻪ .
ﺃﺭﺍﺩ :ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺼﻄﺤﺒﺎ .ﻓﺤﺬﻑ ﺃﻥ ﻭﺃﻋﻤﻠﻬﺎ ﻭﺍﳍﺎﺀ ﰲ ﺻﺎﺣﺒﻪ ﻟﻠﺪﻳﻨﺎﺭ .
ﻳﻘﻮﻝ :ﻛﻠﻤﺎ ﻟﻘﻲ ﺍﻟﺪﻳﻨﺎﺭ ﰲ ﻣﻠﻜﻪ ﺩﻳﻨﺎﺭﺍﹰ ﺁﺧﺮ ﻣﺜﻠﺔ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺻﺎﺣﺒﻪ ﺍﻓﺘﺮﻕ ﺍﻟﺪﻳﻨﺎﺭ ﻣﻦ ﻗﺒﻞ ﺇﲤﺎﻡ
ﺻﺎﺣﺒﻪ ﻟﻠﺼﺤﺒﻪ ﺑﻴﻨﻬﻤﺎ :ﺑﺄﻥ ﻳﻬﺐ ﺃﺣﺪﳘﺎ ﻟﻮﺍﺣﺪٍ ﻭﺍﻵﺧﺮ ﻵﺧﺮ .
ﻭﻗﺪ ﻋﻴﺐ ﺍﻟﺒﻴﺖ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﺎﻗﻀﺔ ﻷﻧﻪ ﻗﺎﻝ :ﻟﻘﻲ ﺍﻟﺪﻳﻨﺎﺭ ﺻﺎﺣﺒﻪ ﻓﺄﺛﺒﺖ ﺑﻴﻨﻬﻤﺎ ﺍﳌﺼﺎﺣﺒﺔ ،ﰒ ﻧﻔﺎﻫﺎ.
ﺑﻘﻮﻟﻪ :ﻗﺒﻞ ﺃﻥ ﻳﺼﻄﺤﺒﻬﺎ .ﻭﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻻﺻﻄﺤﺎﺏ :ﺃﻱ ﻳﻔﺘﺮﻗﺎﻥ ﻗﺒﻞ ﺍﺳﺘﺪﺍﻣﺔ ﺍﻟﺼﺤﺒﺔ ﺑﻴﻨﻬﻤﺎ.
ﻓﻼ ﻣﻨﺎﻗﻀﺔ ﻓﻴﻪ .ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻟﻜﻥ ﻴﻤﺭ ﻋﻠﻴﻬﺎ ﻭﻫﻭ ﻤﻨﻁﻠﻕ ﻻ ﻴﺄﻟﻑ ﺍﻟﺩﺭﻫﻡ ﺍﻟﻤﻀﺭﻭﺏ ﺨﺭﻗﺘﻨﺎ
ﻓﻜﻠﻤﺎ ﻗﻴﻝ :ﻫﺫﺍ ﻤﺠﺘﺩٍ ،ﻨﻌﺒﺎ ﻤﺎﻝٌ ﻜﺄﻥ ﻏﺭﺍﺏ ﺍﻟﺒﻴﻥ ﻴﺭﻗﺒﻪ
ﻧﻌﺐ ﺍﻟﻐﺮﺍﺏ :ﺇﺫﺍ ﺻﺎﺡ ﻭﻣﺪ ﻋﻨﻘﻪ ،ﻓﺈﻥ ﻗﺪﻫﺎ ﻗﻴﻞ :ﻧﻌﻖ .
ﻳﻘﻮﻝ :ﻟﻪ ﻣﺎﻝ ﻛﺄﻥ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ﻳﻨﺘﻈﺮﻩ! ﻓﺈﺫﺍ ﺭﺃﻯ ﻃﺎﻟﺐ ﺍﳌﻌﺮﻭﻑ ﻧﻌﺐ ﰲ ﻣﺎﻟﻪ ،ﻓﻴﻔﺮﻕ ﴰﻠﻪ ،ﻛﻤﺎ
ﻳﻔﺮﻕ ﴰﻞ ﺍﻷﺣﺒﺎﺏ ﻋﻨﺪ ﺻﻴﺎﺣﻪ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻐﺮﺍﺏ ﻻ ﻳﻔﺘﺮ ﻣﻦ ﺍﻟﺼﻴﺎﺡ ،ﻓﻜﺬﻟﻚ ﻫﻮ ﰲ ﺍﻟﻌﻄﺎﺀ .
ﻭﻻ ﻋﺠﺎﺌﺏ ﺒﺤﺭٍ ﺒﻌﺩﻫﺎ ﻋﺠﺒﺎ ﺒﺤﺭ ﻋﺠﺎﺌﺒﻪ ﻟﻡ ﺘﺒﻕ ﻓﻲ ﺴﻤﺭٍ
ﺍﳍﺎﺀ ﰲ ﺑﻌﺪﻫﺎ :ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻷﻭﱃ .
ﻳﻘﻮﻝ :ﻫﻮ ﲝﺮ ﺫﻭ ﻋﺠﺎﺋﺐ ،ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺠﺎﺋﺐ ﺍﻟﺒﺤﺮ ،ﻭﺳﺎﺋﺮ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﱵ ﲢﻜﻰ ﰲ ﺍﻷﲰﺎﺭ ،ﻓﻠﻢ ﺗﺒﻖ
ﺍﳌﻌﲎ :ﳍﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﺃﻭ ﻟﻘﻮﻣﻪ ﳏﺎﻣﺪ ﻭﻣﻔﺎﺧﺮ ،ﻗﺪ ﺍﺳﺘﻔﺮﻏﺖ ﺷﻌﺮﻱ ﰲ ﻭﺻﻔﻬﺎ ﻟﻴﻤﻸﻫﺎ ﺷﻌﺮﻱ ،ﻓﺂﻝ
ﻋﻦ ﺃﺟﺰﺍﺀ ﻣﺎ ﺍﻣﺘﻸﺕ ﺍﶈﺎﻣﺪ ﻣﻨﻪ ،ﻭﻻ ﻓﲏ ﺷﻌﺮﻱ ﺃﻳﻀﺎﹰ ﻓﺄﻧﺎ ﺃﺑﺪﺍﹰ ﺃﻣﺪﺣﻬﻢ ،ﻓﻼ ﺷﻌﺮﻱ ﻳﻨﻔﺪ ،ﻭﻻ ﻫﻮ
ﻳﺒﻠﻎ ﻛﻨﻪ ﻭﺻﻔﻬﻢ .
ﻤﻥ ﻴﺴﺘﻁﻴﻊ ﻷﻤﺭٍ ﻓﺎﺌﺕٍ ﻁﻠﺒﺎ ﻤﻜﺎﺭﻡ ﻟﻙ ﻓﺕ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺒﻬﺎ
ﻓﺖ :ﺃﻱ ﺳﺒﻘﺖ .
ﻳﻘﻮﻝ :ﻟﻚ ﻣﻜﺎﺭﻡ ﺳﺒﻘﺖ ﲨﻴﻊ ﺍﳋﻠﻖ ﺎ ﻓﻠﻢ ﻳﺪﺭﻛﻮﺍ ﻓﻴﻬﺎ ﺷﺄﻭﻙ ،ﻭﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺭﺩﻩ ﻭﻻ ﻃﻠﺒﻪ .
ﺇﻟﻲ ﺒﺎﻟﺨﺒﺭ ﺍﻟﺭﻜﺒﺎﻥ ﻓﻲ ﺤﻠﺒﺎ ﻟﻤﺎ ﺃﻗﻤﺕ ﺒﺄﻨﻁﺎﻜﻴﺔ ﺍﺨﺘﻠﻔﺕ
ﺃﻧﻄﺎﻛﻴﺔ ﻋﻠﻰ ﻣﺴﲑﺓ ﻳﻮﻣﲔ ﻣﻦ ﺣﻠﺐ .
ﻳﻘﻮﻝ :ﳌﺎ ﺃﻗﻤﺖ ﺑﺄﻧﻄﺎﻛﻴﺔ ﺗﺰﻭﺩﺕ ﺍﻟﺮﻛﺒﺎﻥ ﺑﺎﳋﱪ ﻣﻦ ﻋﻨﺪﻙ ،ﻭﺃﻧﺎ ﲝﻠﺐ ،ﻓﺬﻛﺮﻭﺍ ﻭﺻﻮﳍﻢ ﺇﱃ ﺍﻟﻨﻌﻢ
ﺍﳉﺰﻳﻠﺔ ﻭﺍﻷﻳﺎﺩﻱ ﺍﳉﻤﻴﻠﺔ .
ﺃﺤﺙ ﺭﺍﺤﻠﺘﻲ :ﺍﻟﻔﻘﺭ ﻭﺍﻷﺩﺒﺎ ﻓﺴﺭﺕ ﻨﺤﻭﻙ ﻻ ﺃﻟﻭﻱ ﻋﻠﻰ ﺃﺤ ﺩٍ
ﻳﻘﻮﻝ :ﻟﺴﺖ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ،ﻭﺇﻥ ﻛﻨﺖ ﺃﻋﻴﺶ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﺑﻞ ﺟﻮﻫﺮﻱ ﳜﺎﻟﻒ ﺟﻮﻫﺮﻫﻢ ﻭﻃﺒﺎﻋﻲ
ﺗﻨﺎﰲ ﻃﺒﺎﻋﻬﻢ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻫﺐ ﻳﺘﻮﻟﺪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ،ﻭﻣﻊ ﺫﻟﻚ ﺟﻮﻫﺮﻩ ﳜﺎﻟﻒ ﺟﻮﻫﺮ ﺍﻟﺘﺮﺍﺏ .ﺷﺒﻪ ﻧﻔﺴﻪ
ﺑﺎﻟﺬﻫﺐ ﻭﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﺮﺍﺏ .ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ :ﻓﺈﻥ ﺍﳌﺴﻚ ﺑﻌﺾ ﺩﻡ ﺍﻟﻐﺰﺍﻝ ﻭﻣﺜﻠﻪ :ﻓﺈﻥ ﰲ ﺍﳋﻤﺮ ﻣﻌﲎ
ﻟﻴﺲ ﰲ ﺍﻟﻌﻨﺐ ﻭﻣﺜﻠﻪ :ﻓﺈﻧﻚ ﻣﺎﺀ ﺍﻟﻮﺭﺩ ﺇﻥ ﺫﻫﺐ ﺍﻟﻮﺭﺩ
ﻤﻔﺘﺤ ﺔﹲ ﻋﻴﻭﻨﻬﻡ ﻨﻴﺎﻡ ﺃﺭﺍﻨﺏ ﻏﻴﺭ ﺃﻨﻬﻡ ﻤﻠﻭ ﻙ
ﻳﻘﻮﻝ :ﻫﺆﻻﺀ ﺃﺭﺍﻧﺐ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﻏﲑ ﺃﻢ ﻣﻠﻮﻙ! ﻓﺠﻌﻠﻬﻢ ﺃﺭﺍﻧﺐ ،ﻭﺍﺳﺘﻌﺎﺭ ﳍﻢ ﺍﺳﻢ ﺍﳌﻠﻮﻙ ﻭﻫﻮ ﻋﻜﺲ
ﻣﺎ ﻳﻘﺎﻝ :ﻫﻢ ﻣﻠﻮﻙ ﰲ ﺻﻮﺭﺓ ﺍﻷﺭﺍﻧﺐ ،ﻭﻗﺪ ﻓﺘﺤﻮﺍ ﻋﻴﻮﻢ ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﻛﺄﻢ ﻧﻴﺎﻡ ﳉﻬﻠﻬﻢ .ﻭﻣﺜﻞ ﻫﺬﺍ
ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃﻨﻙ ﺇﺫﺍ ﺍﺴﺘﻴﻘﻅﺕ ﺃﻴﻀﺎﹰ ﻓﻘﺎﺌﻡ ﻭﺨﺒﺭﻨﻲ ﺍﻟﺒﻭﺍﺏ ﺃﻨﻙ ﻨﺎﺌﻡ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺷﺎﺑﺎﹰ ﻓﻬﻮ ﻛﺎﻟﺴﻜﺮﺍﻥ ،ﻟﻜﻮﻧﻪ ﺟﺎﻫﻼﹰ ﻏﺎﻓﻼﹰ .ﻭﰲ ﺣﺎﻝ ﺍﳌﺸﻴﺐ ﰲ ﺍﳊﺰﻥ ﻭﺍﳍﻢ
ﻭﺍﻷﺳﻘﺎﻡ! ﻓﺎﳊﻴﺎﺓ ﻫﻲ ﺍﳌﻮﺕ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﺇﺫ ﻟﻴﺲ ﻟﻪ ﻓﻴﻬﺎ ﺭﺍﺣﺔ ،ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺣﻴﺎﺗﻪ ﻭﻣﻮﺗﻪ ،ﻛﺄﻧﻪ ﺗﻨﺒﻴﻪ
ﻭﺣﺚ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻐﻔﻠﺔ ،ﻭﺍﻟﻨﻬﻮﺽ ﳌﻌﺎﱄ ﺍﻷﻣﻮﺭ ،ﰲ ﺣﺎﻝ ﺍﻟﺸﺒﺎﺏ ﻭﻫﺬﺍ ﻣﺜﻞ ﺃﻳﻀﺎﹰ .
ﻭﻤﺎ ﻜﻝﱞ ﻋﻠﻰ ﺒﺨﻝٍ ﻴﻼﻡ ﻭﻤﺎ ﻜﻝﱞ ﺒﻤﻌﺫﻭﺭٍ ﺒﺒﺨ ﻝٍ
ﻳﻌﲏ :ﺃﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻌﺬﺭ ﻋﻠﻰ ﲞﻠﻪ؛ ﻟﻜﺮﻣﻪ ﻭﻻﺗﺼﺎﻝ ﺍﻵﻣﺎﻝ ﺑﻪ .ﻭﺇﻥ ﲞﻞ ﺍﳌﻌﺴﺮ ﻻ ﻳﻼﻡ ،ﻷﻥ ﻓﻀﻠﻪ
ﻭﻣﱰﻟﺘﻪ ﺇﳕﺎ ﻫﻮ ﺑﺎﳌﺎﻝ .ﻭﻫﺬﺍ ﺃﻳﻀﺎﹰ ﻣﺜﻞ ﺿﺮﺑﻪ .
ﻟﻤﺜﻠﻲ ﻋﻨﺩ ﻤﺜﻠﻬﻡ ﻤﻘﺎﻡ ﻭﻟﻡ ﺃﺭ ﻤﺜﻝ ﺠﻴﺭﺍﻨﻲ ﻭﻤﺜﻠﻲ
ﺭﻛﺎﻧﺔﹰ ﻭﻇﺮﻓﺎﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ .ﻭﻗﻮﻟﻪ :ﺃﺷﻴﺦ ﻣﺒﺘﺪﺃ ﻭﺧﱪﻩ ﳏﺬﻭﻑ .ﻭﺗﻘﺪﻳﺮﻩ :ﺃﺷﻴﺦ ﻫﻮ ﺃﻡ ﻏﻼﻡ؟
ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻘﻮﻟﻪ :ﻓﻤﺎ ﺗﺪﺭﻱ ،ﻭﺍﻟﺮﻛﺎﻧﺔ :ﺍﻟﻮﻗﺎﺭ ﻭﺍﻟﺜﺒﺎﺕ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﺭﺍﻋﻚ ﻭﻗﺎﺭﺍﹰ ﻭﻫﻴﺒﺔ ،ﻭﺇﺫﺍ ﺭﺍﻋﻴﺘﻪ ﺭﺍﻋﻚ ﺑﻈﺮﻑٍ ﻭﺣﺴﻦ ﺧﻠﻖ ،ﻓﻠﻪ ﺭﻛﺎﻧﺔ ﺍﻟﺸﻴﻮﺥ
ﻭﻇﺮﺍﻓﺔ ﺍﻷﺣﺪﺍﺙ .
ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ
ﻭﻣﻌﲎ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺍﳋﱪ ﻛﺄﻧﻪ ﻳﻘﻮﻝ ﳐﱪﺍﹰ :ﳉﻨﻴﺔ ﺭﻓﻊ ﺍﻟﺴﺠﻒ ﰒ ﺃﺿﺮﺏ ﻭﻗﺎﻝ :ﺑﻞ ﻟﻐﺎﺩﺓ ﺭﻓﻊ ﺍﻟﺴﺠﻒ.
ﺃﺒﻭ ﺍﻟﻔﺭﺝ ﺍﻟﻘﺎﻀﻲ ﻟﻪ ﺩﻭﻨﻬﺎ ﻜﻬﻑ ﻓﺄﻓﻨﻰ ،ﻭﻤﺎ ﺃﻓﻨﺘﻪ ،ﻨﻔﺴﻲ ﻜﺄﻨﻤﺎ
ﳚﻮﺯ ﰲ ﻗﻮﻟﻪ :ﻭﻣﺎ ﺃﻓﻨﺘﻪ ﻧﻔﺴﻲ .ﺗﻘﺪﻳﺮﺍﻥ .
ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻨﺼﺐ ﻧﻔﺴﻲ ﺑﺎﻟﻔﻌﻞ ﺍﻷﻭﻝ .ﺗﻘﺪﻳﺮﻩ .ﻓﺄﻓﲎ ﺍﻟﻀﲎ ﻧﻔﺴﻲ ﻭﻣﺎ ﺃﻓﻨﺘﻪ ،ﻓﻴﻜﻮﻥ ﺍﻟﻀﲎ ﻓﺎﻋﻠﻪ،
ﻭﻧﻔﺴﻲ ﻣﻔﻌﻮﻟﻪ .
ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﺗﺮﻓﻊ ﻧﻔﺴﻲ ﺑﺎﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﻣﺎ ﺃﻓﻨﺘﻪ ﻭﺗﻜﻮﻥ ﺍﻟﺘﺎﺀ ﳐﱪﺓ ﻟﺘﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ،ﻟﻴﺴﺖ ﺑﻀﻤﲑ ،ﻭﲢﺬﻑ
ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻷﻥ ﺇﻋﻤﺎﻝ ﺍﻟﺜﺎﱐ ﺃﻭﱃ ﻟﻘﺮﺑﻪ ﻣﻦ ﺍﻻﺳﻢ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻀﲎ ﺃﻓﲎ ﻧﻔﺴﻲ ﻭﺃﻫﻠﻜﻬﺎ ﻭﱂ ﺗﻔﻨﻪ ﻧﻔﺴﻲ ،ﺣﱴ ﻛﺄﻥ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﻛﻬﻒ ﺍﻟﻀﲎ ﺩﻭﻥ
ﺍﻟﻨﻔﺲ ،ﻓﻴﻤﻨﻊ ﻧﻔﺴﻲ ﻣﻦ ﺃﻥ ﺗﺼﻞ ﺇﻟﻴﻪ .ﻭﺍﳌﺮﺍﺩ :ﺃﻧﻪ ﻛﻬﻒ ﻟﻪ ،ﻭﻣﻠﺠﺄ ﻟﻨﻔﺴﻲ ﻭﻛﻴﻒ ﻳﻘﺪﺭ ﺍﳍﻮﻯ ﻋﻠﻰ
ﺇﻓﻨﺎﺀ ﻧﻔﺴﻲ؟!
ﻜﺂﺭﺍﺌﻪ ﻤﺎ ﺃﻏﻨﺕ ﺍﻟﺒﻴﺽ ﻭﺍﻟﺯﻏﻑ ﻗﻠﻴﻝ ﺍﻟﻜﺭﻯ ﻟﻭ ﻜﺎﻨﺕ ﺍﻟﺒﻴﺽ ﻭﺍﻟﻘﻨﺎ
ﺍﻟﺒﻴﺾ :ﺍﻷﻭﱃ ﺍﻟﺴﻴﻮﻑ ،ﻭﺍﻟﺒﻴﺾ ﺍﻟﺜﺎﻧﻴﺔ :ﲨﻊ ﺑﻴﻀﺔ ،ﻭﻫﻲ ﺍﻟﺘﺮﻙ .ﻭﺍﻟﺰﻏﻒ :ﺍﻟﺪﺭﻭﻉ ﺍﻟﻠﻴﻨﺔ .ﻭﻗﻴﻞ :ﻫﻲ
ﺍﻟﻄﻮﻳﻠﺔ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻗﻠﻴﻞ ﺍﻟﻨﻮﻡ ،ﺻﻠﺐ ﺍﻟﺮﺃﻱ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺮﻣﺎﺡ ﻣﺜﻞ ﺭﺃﻳﻪ ﰲ ﺍﳌﻀﺎﺀ ﱂ ﻳﻨﻔﻊ ﻣﻌﻬﺎ ﺍﳌﻐﺎﻓﺮ
ﻭﺍﻟﺪﺭﻭﻉ .ﻭﺍﻟﻌﺮﺏ ﲤﺘﺪﺡ ﺑﻘﻠﺔ ﺍﻟﻨﻮﻡ .
ﻭﻴﺴﺘﻐﺭﻕ ﺍﻷﻟﻔﺎﻅ ﻤﻥ ﻟﻔﻅﻪ ﺤﺭﻑ ﻴﻘﻭﻡ ﻤﻘﺎﻡ ﺍﻟﺠﻴﺵ ﺘﻘﻁﻴﺏ ﻭﺠﻬﻪ
ﺍﻟﺘﻘﻄﻴﺐ :ﺗﻌﺒﻴﺲ ﺍﻟﻮﺟﻪ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﺷﺠﺎﻉ ،ﻓﺼﻴﺢ ،ﻓﻌﺒﻮﺱ ﻭﺟﻬﻪ ﰲ ﺍﳊﺮﺏ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻌﺴﻜﺮ ﰲ ﻫﺰﻡ ﺍﻷﻋﺪﺍﺀ .ﻭﺣﺮﻑ ﻣﻦ
ﻟﻔﻈﻪ ،ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﻣﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻠﻔﻆ ﺍﻟﻜﺜﲑ ﻣﻦ ﻏﲑﻩ .ﻓﻜﺄﻥ ﺣﺮﻓﻪ ﻳﺴﺘﻐﺮﻕ ﲨﻴﻊ ﺍﻷﻟﻔﺎﻅ!
ﺇﻟﻴﻪ ﺤﻨﻴﻥ ﺍﻹﻟﻑ ﻓﺎﺭﻗﻪ ﺍﻹﻟﻑ ﻭﺇﻥ ﻓﻘﺩ ﺍﻹﻋﻁﺎﺀ ﺤﻨﺕ ﻴﻤﻴﻨﻪ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻻ ﻳﻔﺘﺮ ﻋﻦ ﺍﻟﻌﻄﺎﺀ ،ﻭﺇﺫﺍ ﱂ ﻳﻌﻂ ﰲ ﺣﺎﻝ ،ﺣﻨﺖ ﳝﻴﻨﻪ ،ﻭﺍﺷﺘﺎﻗﺖ ﺇﱃ ﺍﻹﻋﻄﺎﺀ ،ﻛﻤﺎ ﻳﺸﺘﺎﻕ
ﺍﻟﺼﺪﻳﻖ ﺇﱃ ﺻﺪﻳﻘﻪ ﺑﻌﺪ ﻓﺮﺍﻗﻪ .
ﺒﺄﻜﺜﺭ ﻤﻤﺎ ﺤﺎﺭ ﻓﻲ ﺤﺴﻨﻪ ﺍﻟﻁﺭﻑ ﻭﻤﺎ ﺤﺎﺭﺕ ﺍﻷﻭﻫﺎﻡ ﻓﻲ ﻋﻅﻡ ﺸﺄﻨﻪ
ﻳﺼﻔﻪ ﺑﻌﻈﻢ ﺷﺄﻧﻪ ﻭﺣﺴﻦ ﻭﺟﻬﻪ .
ﻳﻘﻮﻝ :ﻣﺎ ﲢﲑﺕ ﺍﻟﻌﻘﻮﻝ ﰲ ﻋﻈﻢ ﺣﺎﻟﻪ ﺃﻛﺜﺮ ﳑﺎ ﲢﲑ ﺍﻟﺒﺼﺮ ﰲ ﺣﺴﻦ ﻭﺟﻬﻪ ،ﻓﻬﻤﺎ ﻣﺘﺴﺎﻭﻳﺎﻥ .
ﺒﺄﻋﻅﻡ ﻤﻤﺎ ﻨﺎﻝ ﻤﻥ ﻭﻓﺭﻩ ﺍﻟﻌﺭﻑ ﻭﻻ ﻨﺎﻝ ﻤﻥ ﺤﺴﺎﺩﻩ ﺍﻟﻐﻴﻅ ﻭﺍﻷﺫﻯ
ﺍﻟﻮﻓﺮ :ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ .ﻭﺍﻟﻌﺮﻑ :ﺍﳌﻌﺮﻭﻑ .
ﻳﻘﻮﻝ :ﱂ ﻳﻨﻘﺺ ﺍﻟﻐﻴﻆ ﻭﺍﻷﺫﻯ ﻣﻦ ﺃﺑﺪﺍﻥ ﺣﺴﺎﺩﻩ ،ﺃﻛﺜﺮ ﳑﺎ ﻧﻘﺺ ﺍﳉﻮﺩ ﻣﻦ ﻣﺎﻟﻪ .
ﻭﺒﺎﻁﻨﻪ ﺩﻴﻥ ،ﻭﻅﺎﻫﺭﻩ ﻅﺭﻑ ﺘﻔﻜﺭﻩ ﻋﻠﻡ ،ﻭﻤﻨﻁﻘﻪ ﺤﻜﻡ
ﺍﳊﻜﻢ :ﺍﳊﻜﻤﺔ .ﻭﻣﻌﻨﺎﻩ ﻇﺎﻫﺮ .
ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﺮﻭﺽ ﺍﻟﻄﻮﻳﻞ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺼﺮﻋﺎﹰ ﻻ ﳚﻲﺀ ﺇﻻ ﻣﻦ ﻣﻔﺎﻋﻠﻦ ﻣﻘﺒﻮﺿﺔ ﻓﺄﻣﺎ ﻣﻔﺎﻋﻴﻠﻦ ﻋﻠﻰ ﻣﺎ
ﺟﺎﺀ ﰲ ﻫﺬﺍ ،ﻓﺈﳕﺎ ﻳﺆﺗﻰ ﺑﻪ ﰲ ﺍﳌﺼﺮﻉ ﻓﻘﻂ .ﻭﺍﻟﺘﺼﺮﻳﻊ :ﻫﻮ ﺇﻋﺎﺩﺓ ﺍﻟﻘﺎﻓﻴﺔ .
ﻋﺬﺭﻩ ﻣﻦ ﻭﺟﻬﲔ :ﺃﺣﺪﳘﺎ :ﺃﻥ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﻷﻛﺜﺮ ،ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﺍﻟﻌﺮﺏ ،ﺃﻻ ﺗﺮﻯ
ﺃﻥ ﺍﻟﻜﺎﻣﻞ ﻻ ﻳﻜﻮﻥ ﻋﺮﻭﺿﻪ ﻣﻔﻌﻮﻟﻦ ﺇﻻ ﰲ ﺍﳌﺼﺮﻉ ،ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﺍﻟﻌﺮﺏ ﻣﻔﻌﻮﻟﻦ ﰲ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺫﻟﻚ
ﻗﻮﻝ ﺭﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩ .
ﻴﻘﺫﻓﻥ ﺒﺎﻟﻤﻬﺭﺍﺕ ﻭﺍﻷﻤﻬﺎﺭ ﻭﻤﺠﻨﺒﺎﺕ ﻤﺎ ﻴﺫﻗﻥ ﻋﺩﻭﻓﺎ
ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﻣﻔﺎﻋﻴﻠﻦ ،ﺃﺻﻞ ﺍﻟﻌﺮﻭﺽ ﺍﻟﻄﻮﻳﻞ ،ﻓﻴﻜﻮﻥ ﻗﺪ ﺭﺟﻊ ﻫﺎﻫﻨﺎ ﺇﱃ ﺍﻷﺻﻞ ﻟﻀﺮﻭﺭﺓ ﺍﻟﺸﻌﺮ ،ﻷﻧﻪ
ﺇﺫﺍ ﺟﺎﺯ ﺍﳋﺮﻭﺝ ﻋﻦ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻟﻠﻀﺮﻭﺭﺓ ،ﻓﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺻﻞ ﺃﻭﱃ .
ﻭﺭﻭﻯ :ﻭﻣﻨﻄﻘﺔ ﺣﺠﺎ ،ﻭﺭﻭﻯ :ﺗﻘﻰ ..ﻭﻫﺬﺍ ﻻ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ .
ﻭﻤﻐﻨﻰ ﺍﻟﻌﻼ ﻴﻭﺩﻱ ﻭﺭﺴﻡ ﺍﻟﻨﺩﻯ ﻴﻌﻔﻭ ﺃﻤﺎﺕ ﺭﻴﺎﺡ ﺍﻟﻠﻭﻡ ﻭﻫﻲ ﻋﻭﺍﺼ ﻑﹲ
ﺍﳌﻐﲎ :ﺍﳌﱰﻝ .ﻭﻳﻮﺩﻱ :ﺃﻱ ﻳﻬﻠﻚ ،ﻭﻳﺪﺭﺱ .ﻭﺍﻟﻮﺍﻭﺍﺕ ﻟﻠﺤﺎﻝ .
ﻳﻘﻮﻝ :ﺭﻳﺎﺡ ﺍﻟﻠﺆﻡ ﰲ ﺣﺎﻝ ﻋﺼﻮﻓﻬﺎ ﻭﺷﺪﺎ ،ﻛﺎﺩ ﻣﱰﻝ ﺍﻟﻌﻼ ﻳﻬﻠﻚ ﺑﺘﻠﻚ ﺍﻟﺮﻳﺢ ،ﻭﺭﺳﻢ ﺍﳉﻮﺩ ﻳﻌﻔﻮ
ﻭﻳﺪﺭﺱ ﺎ ،ﻭﺍﳌﺮﺍﺩ ﺎ ،ﻭﺍﳌﺮﺍﺩ ﺃﻧﻪ :ﺃﻋﺎﺩ ﺍﳌﻌﺎﱄ ﻭﺍﳉﻮﺩ ﺑﻌﺪ ﺫﻫﺎﺏ ﺩﻭﻟﺘﻬﺎ .
ﻳﻘﻮﻝ :ﺃﺭﺩﻥ ﺃﻥ ﻳﻘﻠﻦ :ﺟﻌﻠﻨﺎ ﺍﷲ ﻓﺪﺍﻙ ،ﻓﺨﻔﻦ ﻣﻦ ﺍﻟﺮﻗﻴﺐ ﻓﻮﺿﻌﻦ ﺃﻳﺪﻳﻬﻦ ﻋﻠﻰ ﺗﺮﺍﺋﺒﻬﻦ ،ﻓﺈﻥ ﻣﻦ ﺃﺭﺍﺩ
ﺃﻥ ﻳﻔﺪﻱ ﻏﲑﻩ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺻﺪﺭﻩ .ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺇﻦ ﳌﺎ ﻣﻨﻌﻦ ﻣﻦ ﺍﻟﺘﻔﺪﻳﺔ ،ﻭﺿﻌﻦ ﺃﻳﺪﻳﻬﻦ ﻓﻮﻕ
ﺻﺪﻭﺭﻫﻦ ﻣﻦ ﺍﳊﺰﻥ ﻭﺍﻟﻮﺟﻊ؛ ﺗﺴﻜﻴﻨﺎﹰ ﻟﻘﻠﻮﻦ ﳑﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﱂ ﺍﻟﻔﺮﺍﻕ.
ﻤﻥ ﺤﺭ ﺃﻨﻔﺎﺴﻲ ﻓﻜﻨﺕ ﺍﻟﺫﺍﺌﺒﺎ ﻭﺒﺴﻤﻥ ﻋﻥ ﺒﺭﺩٍ ﺨﺸﻴﺕ ﺃﺫﻴﺒﻪ
ﻳﻘﻮﻝ :ﺿﺤﻜﻦ ﻋﻦ ﺛﻐﺮ ﻣﺜﻞ ﺍﻟﱪﺩ ،ﺻﻔ ﺎﺀً ﻭﺭﻭﻧﻘﺎﹰ ،ﻓﺨﺸﻴﺖ ﺃﻥ ﺃﺫﻳﺐ ﻫﺬﺍ ﺍﻟﱪﺩ ﻣﻦ ﺣﺮ ﺃﻧﻔﺎﺳﻲ ﳌﺎ ﻓﻴﻬﺎ
ﻣﻦ ﺷﺪﺓ ﺍﳊﺰﻥ ،ﻓﻜﺄﺎ ﺍﻟﻨﺎﺭ ،ﻓﻜﻨﺖ ﺣﻴﻨﺌﺬ ﺃﻧﺎ ﺍﻟﺬﺍﺋﺐ ﺩﻭﻥ ﺍﻟﱪﺩ ،ﻭﺑﻘﻲ ﺍﻟﱪﺩ ﻋﻞ ﺣﺎﻟﺔ ﻭﺫﺑﺖ ﺃﻧﺎ .
ﻭﺍﺩٍ ﻟﺜﻤﺕ ﺒﻪ ﺍﻟﻐﺯﺍﻟﺔ ﻜﺎﻋﺒﺎ ﻴﺎ ﺤﺒﺫﺍ ﺍﻟﻤﺘﺤﻤﻠﻭﻥ ﻭﺤﺒﺫﺍ
ﺣﺒﺬﺍ :ﻛﻠﻤﺔ ﺗﺪﻝ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﶈﺒﺔ ﰲ ﻗﻠﺐ ﺍﳌﺘﻜﻠﻢ ،ﻭﻫﻮ ﺍﺳﻢ ﻣﻮﺿﻮﻉ ﻟﺬﻟﻚ ،ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ
ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺍﳌﺘﺤﻤﻠﻮﻥ :ﺧﱪﻩ .ﻭﺍﳌﻨﺎﺩﻯ ﻫﻮ :ﺣﺒﺬﺍ ﺃﺩﺧﻞ ﻓﻴﻪ ﺍﻟﻨﺪﺍﺀ ﺗﺄﻛﻴﺪﺍﹰ ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ :ﻳﺎ ﺣﺒﺬﺍ
ﺍﳌﺘﺤﻤﻠﻮﻥ .ﻭﻗﻴﻞ :ﺍﳌﻨﺎﺩﻯ ﳏﺬﻭﻑ .ﺃﻱ ﻳﺎ ﻗﻮﻡ ﺣﺒﺬﺍ ﺍﳌﺘﺤﻤﻠﻮﻥ .ﻭﺍﻟﻐﺰﺍﻟﺔ :ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺸﻤﺲ.
ﻭﺍﻟﻮﺍﺩﻱ :ﳎﺮﻯ ﺍﻟﺴﻴﻞ ﰲ ﺍﻟﺒﺎﺩﻳﺔ .
ﻳﻘﻮﻝ :ﻣﺎ ﺃﺣﺐ ﺇﱄ ﻫﺆﻻﺀ ﺍﳌﺘﺤﻤﻠﻮﻥ! ﻭﻣﺎ ﺃﺣﺐ ﺇﱄ ﺍﻟﻮﺍﺩﻱ ﺍﻟﺬﻱ ﻗﺒﻠﺖ ﻓﻴﻪ ﺣﺒﻴﺒﱵ! ﻓﻜﺄﻧﲏ ﻗﺒﻠﺖ
ﴰﺴﺎﹰ ﻧﺎﻫﺪﺓ ﺍﻟﺜﺪﻳﲔ ،ﻓﻠﻤﺎ ﺍﺳﺘﻄﺎﺏ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﺷﺘﺎﻕ ﺇﱃ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﻫﻲ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﻭﺇﱃ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻳﺴﺘﺼﻐﺮ ﻣﺎ ﻳﻌﻄﻲ ﺍﻟﻘﺼﺎﺩ ﻣﻦ ﺍﳌﺎﻝ ﺍﻟﻜﺒﲑ ﺍﳋﻄﺮ! ﺣﱴ ﻳﻈﻦ ﺃﻥ ﺩﺟﻠﺔ ﻣﻊ ﻛﺜﺮﺓ ﻓﻴﻀﻬﺎ،
ﻭﻏﺰﺍﺭﺓ ﻣﺎﺋﻬﺎ ﻻ ﺗﻜﻔﻲ ﻟﺸﺎﺭﺏ ﻭﺍﺣﺪ .
ﺒﻌﻅﻴﻡ ﻤﺎ ﺼﻨﻌﺕ ﻟﻅﻨﻙ ﻜﺎﺫﺒﺎ ﻜﺭﻤﺎﹰ ﻓﻠﻭ ﺤﺩﺜﺘﻪ ﻋﻥ ﻨﻔﺴﻪ
ﻧﺼﺐ :ﻛﺮﻣﺎﹰ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻷﺟﻠﻪ ﺃﻱ ﻳﺴﺘﺼﻐﺮﻩ ﻷﺟﻞ ﻛﺮﻣﻪ .ﻭﻗﻴﻞ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ :ﺃﻱ ﻛﺮﻡ
ﻛﺮﻣﺎﹰ .ﻋﻦ ﺍﺑﻦ ﺟﲎ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻛﺮﱘ ﻳﻔﻌﻞ ﺃﻓﻌﺎﻻﹰ ﻋﻈﻴﻤﺔ ﺣﱴ ﻟﻮ ﺣﺪﺛﺘﻪ ﻋﻦ ﺃﻓﻌﺎﻟﻪ ﻟﻈﻨﻚ ﻛﺎﺫﺑﺎﹰ ،ﻟﻌﻈﻢ ﻣﺎ ﺻﻨﻌﺖ ﻧﻔﺴﻪ! ﻭﻻ
ﻳﻌﻠﻢ ﺃﺎ ﺻﻨﻌﺖ ﺫﻟﻚ؛ ﻻﺳﺘﻌﻈﺎﻣﻪ ﺇﺫﺍ ﲰﻌﻪ .
ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺎﳌﺪﺡ ﺍﳉﻴﺪ ﻭﻫﻮ ﺇﱃ ﺍﳉﻬﻞ ﻭﺍﻟﻐﺒﺎﻭﺓ ﺃﻗﺮﺏ .
ﻭﺤﺫﺍﺭ ﺜﻡ ﺤﺫﺍﺭ ﻤﻨﻪ ﻤﺤﺎﺭﺒﺎ ﺴﻝ ﻋﻥ ﺸﺠﺎﻋﺘﻪ ﻭﺯﺭﻩ ﻤﺴﺎﻟﻤﺎﹰ
ﺣﺬﺍﺭ :ﺃﻱ ﺍﺣﺬﺭ .ﻭﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻜﺴﺮ .
ﻳﻘﻮﻝ :ﺳﻞ ﻋﻦ ﺷﺠﺎﻋﺘﻪ ﻟﺘﻌﻠﻢ ﺭﺟﻮﻟﻴﺘﻪ ﻭﺍﻟﻘﻪ ﺯﺍﺋﺮﺍﹰ ﻣﺴﺎﳌﺎﹰ؛ ﺣﱴ ﺗﺴﺘﻔﻴﺪ ﻣﻨﻪ ،ﻭﺍﺣﺬﺭ ﺃﻥ ﺗﻘﺼﺪﻩ
ﻭﲡﺮﺏ ﺷﺠﺎﻋﺘﻪ ﻣﺒﺎﺭﺯﺍﹰ ،ﻓﺈﻧﻪ ﻳﻬﻠﻜﻚ ﻭﻳﻘﺘﻠﻚ ﻟﻠﻮﻗﺖ ،ﻭﻻ ﺗﺼﻞ ﺇﱃ ﻣﻘﺼﺪﻙ ﻣﻨﻪ .
ﻟﻭ ﻟﻡ ﺘﻠﻕ ﺨﻠﻘﺎﹰ ﺫﺍﻕ ﻤﻭﺘﺎﹰ ﺁﺌﺒ ﺎﹰ ﻓﺎﻟﻤﻭﺕ ﺘﻌﺭﻑ ﺒﺎﻟﺼﻔﺎﺕ ﻁﺒﺎﻋﻪ
ﻫﺬﺍ ﺗﺄﻛﻴﺪ ﻟﻠﺒﻴﺖ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ،ﻭﻣﻌﻨﺎﻩ :ﺃﻧﻪ ﻛﻤﺎ ﳝﻮﺕ ﻣﻦ ﳛﺎﻭﻟﻪ ،ﻓﺘﻌﺮﻑ ﺃﺣﻮﺍﻝ ﺷﺠﺎﻋﺘﻪ ﺑﺎﻻﺳﺘﺨﺒﺎﺭ،
ﻛﻤﺎ ﺃﻥ ﺍﳌﻮﺕ ﺗﻌﺮﻑ ﺻﻔﺎﺗﻪ ﻭﻃﺒﺎﻋﻪ ﺑﺎﻟﻮﺻﻒ ﻻ ﺑﺎﻟﺘﺠﺮﺑﺔ ،ﻷﻧﻚ ﻻ ﺗﻠﻘﻰ ﺃﺣﺪﺍﹰ ﺫﺍﻗﻪ ﰒ ﻋﺎﺩ ،ﺣﱴ
ﻳﻘﻮﻝ :ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﻌﺠﺎﺟﺔ ﺃﺳﻮﺩ ﻓﺮﺍﺋﺴﻬﺎ ﺍﻷﺳﻮﺩ .ﺷﺒﻪ ﺃﻋﺪﺍﺀﻩ ﺑﺎﻷﺳﻮﺩ ﺃﻳﻀﺎﹰ ،ﰒ ﻗﺎﻝ:
ﻳﻘﻮﺩ ﻫﺬﺍ ﺍﻷﺳﻮﺩ ﺃﺳﺪ ،ﻭﻫﻮ ﺍﳌﻤﺪﻭﺡ .ﺗﺼﲑ ﻟﻪ ﲨﻴﻊ ﺍﻷﺳﻮﺩ ﻣﻦ ﺟﻴﺸﻪ ﻭﺟﻴﺶ ﻋﺪﻭﻩ ﲟﱰﻟﺔ ﺍﻟﺜﻌﺎﻟﺐ،
ﻓﻼ ﻳﻘﻮﻣﻮﻥ ﻗﺪﺍﻣﻪ .
ﻭﻋﻼ ﻓﺴﻤﻭﻩ ﻋﻠﻲ ﺍﻟﺤﺎﺠﺒﺎ ﻓﻲ ﺭﺘﺒﺔٍ ﺤﺠﺏ ﺍﻟﻭﺭﻯ ﻋﻥ ﻨﻴﻠﻬﺎ
ﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻦ ﻋﻠﻲ ﻭﺃﺻﻠﻪ :ﻋﻠﻴﺎﹰ ﺍﳊﺎﺟﺐ ،ﻭﺇﳕﺎ ﺣﺬﻓﻪ ﺿﺮﻭﺭﺓ؛ ﻟﺴﻜﻮﺎ ﻭﺳﻜﻮﻥ ﺍﻟﻼﻡ ﻣﻦ
ﺍﳊﺎﺟﺐ ﻭﻗﺪ ﻗﺮﻯﺀ" :ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ" ﲝﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻦ ﺃﺣﺪ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻣﻦ ﺍﻟﺸﺮﻑ ﰲ ﺭﺗﺒﺔ ﻣﻨﻊ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ،ﻭﺣﺠﺒﻬﻢ ﻋﻦ ﻧﻴﻠﻬﺎ ،ﰒ ﻋﻼ ﺇﱃ ﻣﺎ ﻫﻮ
ﺃﻋﻠﻰ ﻣﻨﻬﺎ؛ ﻓﺴﻤﻲ ﻟﺬﻟﻚ ﻋﻠﻴﺎﹰ ﺍﳊﺎﺟﺐ .ﻓﻜﺄﻧﻪ ﲰﻲ ﻋﻠﻴﺎﹰ ﻟﻌﻠﻮﻩ ،ﻭﺣﺎﺟﺒﺎﹰ ،ﻷﻧﻪ ﺣﺠﺐ ﺍﻟﻨﺎﺱ ﻋﻦ ﺭﺗﺒﺘﻪ .
ﻭﺩﻋﻭﻩ ﻤﻥ ﻏﺼﺏ ﺍﻟﻨﻔﻭﺱ ﺍﻟﻐﺎﺼﺒﺎ ﻭﺩﻋﻭﻩ ﻤﻥ ﻓﺭﻁ ﺍﻟﺴﺨﺎﺀ ﻤﺒﺫﺭﺍﹰ
ﺍﳌﺒﺬﺭ :ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﻣﺎﻟﻪ ﺑﺎﻟﺘﻔﺮﻳﻖ .
ﻳﻘﻮﻝ :ﺃﻓﺮﻁ ﰲ ﺍﻟﺴﺨﺎﺀ؛ ﻓﺪﻋﻲ ﻣﺒﺬﺭﺍﹰ ،ﻭﺃﻛﺜﺮ ﻣﻦ ﻏﺼﺐ ﻧﻔﻮﺱ ﺍﻷﻋﺪﺍﺀ؛ ﻓﺴﻤﻲ ﻏﺎﺻﺒ ﺎﹰ .
ﻤﻨﻪ ﻭﻟﻴﺱ ﻴﺭﺩ ﻜﻔﺎﹰ ﺨﺎﺌﺒﺎ ﻭﻤﺨﻴﺏ ﺍﻟﻌﺫﺍﻝ ﻓﻴﻤﺎ ﺃﻤﻠﻭﺍ
ﻳﻘﺎﻝ ﺧﻴﺒﻪ :ﺇﺫﺍ ﻗﻄﻊ ﺃﻣﻠﻪ .ﻭﺫﻛﺮ ﺍﻟﻜﻒ ﰲ ﻗﻮﻟﻪ ﺧﺎﺋﺒﺎﹰ ﺫﻫﺎﺑﺎﹰ ﺎ ﺇﱃ ﺍﻟﻌﻀﻮ .ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻋﺸﻰ:
ﻴﻀﻡ ﺇﻟﻰ ﻜﻔﻴﻪ ﻜﻔﺎﹰ ﻤﺨﻀﺒﺎ
ﺭﺍﹰ ﻀﺎﺤﻜﺎﹰ ﻗﺒﻝ ﻭﺠﻬﻬﺎ؛ ﻷﻥ ﺍﻟﺒﺩﺭ ﻻ ﻴﻀﺤﻙ ،ﻭﻫﻲ ﺒﺩﺭ ﻀﺎﺤﻙ ،ﻭﻜﻨﺕ ﻤﻴﺘﺎﹰ ،ﻓﻠﻡ ﺃﺭ ﻗﺒﻝ ﻨﻔﺴﻲ ﻤﻴﺘﺎﹰ ﻴﺘﻜﻠﻡ! ﻷﻨﻲ ﻜﻨﺕ ﺃﺸﻜﻭ ﺇﻟﻴﻬﺎ ﺤﺎﻟﻲ ﻭﺃﺘﻜﻠﻡ
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻗﻠﺒﻪ ﺩﺍﺭﻫﺎ ،ﻛﺎﻥ ﺧﺎﻟﻴﺎﹰ ﻛﺨﻠﻮﻫﺎ ،ﻭﻟﻜﻦ ﻗﻠﱯ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺭﻳﺎﹰ ﳎﺮﻯ ﺩﺍﺭﻫﺎ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ
ﳏﻠﻬﺎ ﻓﺈﻧﻪ ﳑﻠﻮﺀ ﺑﺎﻟﺸﻮﻕ ﺑﻞ ﺟﻴﺶ ﺍﻟﺸﻮﻕ ﻓﻴﻪ ﻛﺜﲑ .ﻭﺭﻭﻯ :ﻭﻟﻮ ﻛﺎﻥ ﻗﻠﱯ ﺧﺎﻟﻴﺎﹰ ﻛﺎﻥ ﺩﺍﺭﻫﺎ ،ﻭﻗﻴﻞ:
ﻫﺬﺍ ﺃﻭﱃ .ﻭﻣﻌﻨﺎﻩ :ﻟﻮ ﻛﺎﻥ ﻗﻠﱯ ﻋﺎﻣﺮﺍﹰ ﺑﺎﻟﺸﻮﻕ ﻟﻜﺎﻥ ﺩﺍﺭﻫﺎ؛ ﻷﻥ ﺟﺴﻤﻲ ﻧﺎﺣﻞ ﻣﺜﻞ ﺭﺳﻮﻣﻬﺎ ﻭﻓﺆﺍﺩﻱ
ﳏﺘﺮﻕ ﻛﺎﺣﺘﺮﺍﻕ ﺃﺛﺎﻓﻴﻬﺎ ﻏﲑ ﺃﻥ ﺟﻴﺶ ﺍﻟﺸﻮﻕ ﻓﻴﻪ ﻋﺮﻣﺮﻡ.
ﻭﺭﺴﻡ ﻜﺠﺴﻤﻲ ﻨﺎﺤ ﻝٌ ﻤﺘﻬﺩﻡ ﺃﺜﺎﻑٍ ﺒﻬﺎ ﻤﺎ ﺒﺎﻟﻔﺅﺍﺩ ﻤﻥ ﺍﻟﺼﻠﻰ
ﺍﻷﺛﺎﰲ :ﺗﺜﻘﻞ ﻭﲣﻔﻒ ،ﻭﻫﻲ ﺍﻷﺣﺠﺎﺭ ﺍﻟﱵ ﺗﻨﺼﺐ ﲢﺖ ﺍﻟﻘﺪﺭ .ﻭﺍﻟﺼﻠﻰ :ﺍﻻﺣﺘﺮﺍﻕ .
ﺗﻘﺪﻳﺮ ﺍﻟﺒﻴﺖ ﻭﻣﻌﻨﺎﻩ :ﺃﺛﺎﻑٍ ﺎ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻕ ،ﻣﺎ ﺑﺎﻟﻔﺆﺍﺩ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺸﻮﻕ .ﻭﺭﺳﻢ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻧﺎﺣﻞ
ﻣﺘﻬﺪﻡ ﻛﺠﺴﻤﻲ ﰲ ﳓﻮﻟﻪ .
ﻭﻋﺒﺭﺘﻪ ﺼﺭﻑﹲ ﻭﻓﻲ ﻋﺒﺭﺘﻲ ﺩﻡ ﺒﻠﻠﺕ ﺒﻬﺎ ﺭﺩﻨﻲ ﻭﺍﻟﻐﻴﻡ ﻤﺴﻌﺩﻱ
ﺍﻟﺮﺩﻥ :ﻃﺮﻑ ﺍﻟﻜﻢ .ﻭﺍﻟﺼﺮﻑ :ﺃﻱ ﺍﳋﺎﻟﺺ .
ﻳﻘﻮﻝ :ﻭﻗﻔﺖ ﻋﻠﻰ ﺁﺛﺎﺭ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ،ﻓﺒﻜﻴﺖ ﺣﱴ ﺑﻠﻠﺖ ﻛﻤﻲ ﻣﻦ ﺩﻣﻮﻋﻲ ،ﻭﻛﺎﻥ ﺍﻟﻐﻴﻢ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ
ﻳﺴﺎﻋﺪﱐ ﻋﻠﻰ ﺍﻟﺒﻜﺎﺀ ،ﻏﲑ ﺃﻥ ﺩﻣﻊ ﺍﻟﻐﻴﻢ ﻛﺎﻥ ﺻﺎﻓﻴﺎﹰ ﻻ ﳝﺎﺯﺟﻪ ﺩﻡ ،ﻭﻛﺎﻥ ﺩﻣﻌﻲ ﳑﺰﻭﺝ ﺑﺎﻟﺪﻡ .
ﺃﻇﻬﺮ ﺍﻟﺘﻀﻌﻴﻒ ﰲ ﺣﺎﻟﻞﹲ ﻭﳛﻠﻞ :ﻟﻠﻀﺮﻭﺭﺓ ،ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻘﻴﺎﺱ ﺍﻹﺩﻏﺎﻡ :ﻳﻌﲏ ﺃﻧﻪ ﺇﺫﺍ ﺃﺣﻜﻢ ﺃﻣﺮﺍﹰ ،ﻻ
ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺣﻠﻪ ،ﻭﺇﺫﺍ ﺣﻞ ﺃﻣﺮﺍﹰ ،ﻻ ﳛﻜﻤﻪ ﺃﺣﺪ .
ﻭﻻ ﻴﺨﺩﻡ ﺍﻟﺩﻨﻴﺎ ،ﻭﺇﻴﺎﻩ ﺘﺨﺩﻡ ﻭﻻ ﻴﺭﻤﺢ ﺍﻷﺫﻴﺎﻝ ﻤﻥ ﺠﺒﺭﻴ ﺔٍ
ﻻ ﻳﺮﻣﺢ ﺍﻷﺫﻳﺎﻝ :ﺃﻱ ﻻ ﻳﻀﺮﺎ ﺑﺮﺟﻠﻪ .ﻭﺭﻭﻯ :ﻭﻻ ﻳﺴﺤﺐ ﺍﻷﺫﻳﺎﻝ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻣﺘﻮﺍﺿﻊ ﻻ ﻳﺴﺤﺐ ﺫﻳﻠﻪ ﻣﻦ ﺍﻟﺘﺠﱪ ﻭﺍﳋﻴﻼﺀ ،ﻭﺃﻧﻪ ﺯﺍﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺗﺎﺭﻙ ﳍﺎ ﻭﻻ ﳜﺪﻣﻬﺎ ﻭﻫﻲ
ﲣﺪﻣﻪ ،ﻣﻘﺒﻠﺔ ﻋﻠﻴﻪ ﺟﺎﺭﻳﺔ ﲢﺖ ﺃﻣﺮﻩ ،ﻣﻨﻘﺎﺩﺓ ﺇﻟﻴﻪ .
ﻭﻻ ﻴﺴﻠﻡ ﺍﻷﻋﺩﺍﺀ ﻤﻨﻪ ﻭﻴﺴﻠﻡ ﻭﻻ ﻴﺸﺘﻬﻲ ﻴﺒﻘﻰ ﻭﺘﻔﻨﻰ ﻫﺒﺎﺘﻪ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻻ ﳛﺐ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻟﻸﻓﻀﺎﻝ ﻋﻠﻰ ﺍﻷﻭﻟﻴﺎﺀ ،ﻭﻛﺬﻟﻚ ﻻ ﳛﺐ ﺃﻥ ﻳﺴﻠﻢ ﺃﻋﺪﺍﺅﻩ
ﻭﻳﺴﻠﻢ ﻫﻮ ،ﺑﻞ ﳚﺐ ﺍﻻﻧﺘﻘﺎﻡ ﻣﻨﻬﻢ .
ﻭﺃﺤﺴﻥ ﻤﻥ ﻴﺴﺭٍ ﺘﻠﻘﺎﻩ ﻤﻌﺩﻡ ﺃﻟﺫ ﻤﻥ ﺍﻟﺼﻬﺒﺎﺀ ﺒﺎﻟﻤﺎﺀ ﺫﻜﺭﻩ
ﺍﻟﺼﻬﺒﺎﺀ :ﺍﳋﻤﺮ ﺍﻟﺒﻴﻀﺎﺀ ،ﺍﳌﻌﺼﻮﺭﺓ ﻣﻦ ﺍﻟﻌﻨﺐ ﺍﻷﺑﻴﺾ .
ﻳﻘﻮﻝ :ﺫﻛﺮﻩ؛ ﻟﺘﻀﻤﻨﻪ ﺍﶈﺎﺳﻦ ،ﺃﻟﺬ ﻣﻦ ﺍﳋﻤﺮ ﺍﳌﻤﺰﻭﺝ ﺑﺎﳌﺎﺀ .ﻭﺇﳕﺎ ﻗﺎﻝ ﺫﻟﻚ؛ ﻷﺎ ﺇﺫﺍ ﻣﺰﺟﺖ ﺑﺎﳌﺎﺀ
ﻛﺎﻧﺖ ﺃﻟﺬ ﻃﻌﻤﺎﹰ ﻭﺃﺿﻌﻒ ﺳﻮﺭﺓ ،ﻭﺃﺣﺴﻦ ﻣﻦ ﺍﻟﻐﲎ ﺑﻌﺪ ﺍﻟﻔﻘﺮ!
ﻭﺃﻋﻭﺯ ﻤﻥ ﻤﺴﺘﺭﻓﺩٍ ﻤﻨﻪ ﻴﺤﺭﻡ ﻭﺃﻏﺭﺏ ﻤﻥ ﻋﻨﻘﺎﺀ ﻓﻲ ﺍﻟﻁﻴﺭ ﺸﻜﻠﻪ
ﺇﱃ :ﻳﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ :ﻳﺸﻖ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ﺇﱃ ﺍﳌﻠﻚ ﺍﻟﻄﺎﻏﻲ ﻭﻫﻮ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ،ﺟﻌﻠﻪ ﻃﺎﻏﻴﺎﹰ ﻟﻜﻔﺮﻩ .ﻭﺍﳍﺎﺀ ﰲ
ﻣﻨﻪ ﻟﻠﻤﻤﺪﻭﺡ ،ﻭﰲ ﺣﺘﻔﻬﺎ ﻟﻠﻜﺘﻴﺒﺔ .
ﻳﻘﻮﻝ :ﻫﻮ ﻳﺸﻖ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ﺇﱃ ﺍﳌﻠﻚ ﺍﻟﻜﺎﻓﺮ ،ﻓﻜﻢ ﻣﻦ ﻛﺘﻴﺒﺔ ﳌﻠﻚ ﺍﻟﺮﻭﻡ ﺗﺴﺎﻳﺮ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ
ﻭﻣﻨﻪ ﻫﻼﻛﻬﺎ ،ﻭﻫﻲ ﺗﻌﻠﻢ ﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﻳﻐﲑ ﻋﻠﻴﻬﻢ .
ﺃﺴﻴﻠﺔ ﺨﺩ ﻋﻥ ﻗﻠﻴﻝٍ ﺴﺘﻠﻁﻡ ﻭﻤﻥ ﻋﺎﺘﻕٍ ﻨﺼﺭﺍﻨﻪٍ ﺒﺭﺯﺕ ﻟﻪ
ﺍﻟﻌﺎﺗﻖ :ﺍﻟﺒﻜﺮ .ﻭﻧﺼﺮﺍﻧﺔ .ﺃﻱ ﻧﺼﺮﺍﻧﻴﺔ ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﺭﲟﺎ ﺃﻧﺸﺪﺕ ﻭﻋﺬﺭﺍﺀ ﻧﺼﺮﺍﻧﻴﺔ ﺑﺮﺯﺕ ﻟﻪ :ﺃﻱ
ﳍﺬﺍ ﺍﳌﻤﺪﻭﺡ .ﻟﻠﻨﻈﺮ ﺇﻟﻴﻪ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺍﻟﺒﻠﺪ ،ﻭﻗﻴﻞ :ﺑﺮﻭﺯﻫﺎ ﻫﻮ ﺧﺮﻭﺟﻬﺎ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺍﳌﻌﺮﻛﺔ ،ﻭﻗﻴﻞ:
ﻫﻮ ﻣﻔﺎﺭﻗﻬﺎ.
ﻳﻘﻮﻝ :ﻛﻢ ﻣﻦ ﺟﺎﺭﻳﺔٍ ﻋﺬﺭﺍﺀ ﻧﺼﺮﺍﻧﻴﺔ ﻭﺿﻌﺖ ﺧﻮﻓﺎﹰ ﻣﻦ ﻋﺴﻜﺮﻩ .ﻭﻗﻮﻟﻪ :ﻋﻦ ﻗﻠﻴﻞ ﺳﺘﻠﻄﻢ :ﻳﻌﲏ ﺃﻧﻪ
ﻳﻌﺎﻭﺩ ﺍﻟﻐﺰﻭ ﻓﻴﻘﺘﻞ ﺭﺟﺎﳍﺎ ﻓﺘﻠﻄﻢ ﻭﺟﻬﻬﺎ ،ﺃﻭ ﺗﺴﱮ ﻓﺘﻠﻄﻢ ﻋﻨﺪ ﺍﻟﺴﱯ .
ﻤﺘﻭﻥ ﺍﻟﻤﺫﺍﻜﻲ ﻭﺍﻟﻭﺸﻴﺞ ﺍﻟﻤﻘﻭﻡ ﺼﻔﻭﻓ ﺎﹰ ﻟﻠﻴﺙٍ ﻓﻲ ﻟﻴﻭﺙ ﺤﺼﻭﻨﻬﺎ
ﺍﳌﺬﺍﻛﻰ :ﺍﳋﻴﻞ ﺍﻟﱵ ﳕﺖ ﺃﺳﻨﺎﺎ ﺍﻟﻮﺍﺣﺪ ﻣﺬﻛﻰ .ﻭﺍﻟﻮﺷﻴﺞ :ﺍﻟﺮﻣﺎﺡ ،ﲰﻰ ﺑﻪ ﻟﺘﺪﺍﺧﻠﻪ .ﻭﺍﳌﻮﺍﺷﺠﺔ:
ﺍﳌﺪﺍﺧﻠﺔ .ﻭﺻﻔﻮﻓﺎﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﻋﺎﺗﻖ ﻭﻫﻲ ﰲ ﻣﻌﲎ ﺍﳉﻤﻊ ،ﻷﻥ ﻛﻢ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ .ﻭﻗﻴﻞ:
ﻣﻦ ﲪﻠﺖ :ﻣﻔﻌﻮﻝ ﻓﺎﻋﺮﻓﻦ ﻭﻓﺎﻋﻠﻪ ﺍﻟﻨﻮﻯ ﻭﺍﳍﻮﻥ ﺑﺎﻟﻔﺘﺢ :ﺍﻟﺮﻓﻖ ،ﻭﺑﺎﻟﻀﻢ :ﺍﳍﻮﺍﻥ .
ﻳﻘﻮﻝ ﻟﻠﺮﻛﺎﺋﺐ :ﺍﻋﺮﻓﻦ ﺍﻟﺬﻱ ﲪﻠﺘﻪ ﻋﻠﻴﻜﻦ ﺍﻟﻨﻮﻯ :ﻭﻫﻮ ﺍﻟﺒﻌﺪ .ﻭﺍﻋﺮﻓﻦ ﺣﻘﻪ ﻭﺍﻣﺸﲔ ﻟﻪ ﻣﺸﻴﺎﹰ ﻟﻴﻨﺎﹰ ،ﻟﺌﻼ
ﺗﺘﻌﺒﻨﻪ .ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻋﻈﻢ ﺣﺎﻝ ﻣﻦ ﻋﻠﻴﻬﻦ .
ﻓﺎﻟﻴﻭﻡ ﻴﻤﻨﻌﻪ ﺍﻟﺒﻜﺎ ﺃﻥ ﻴﻤﻨﻌﺎ ﻗﺩ ﻜﺎﻥ ﻴﻤﻨﻌﻨﻲ ﺍﻟﺤﻴﺎﺀ ﻤﻥ ﺍﻟﺒﻜﺎ
ﺍﻟﺒﻜﺎ :ﳝﺪ ﻭﻳﻘﺼﺮ .
ﻳﻘﻮﻝ :ﻗﺪ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺃﻣﺮﻱ ﳝﻨﻌﲏ ﺍﳊﻴﺎﺀ ﻣﻦ ﺍﻟﺒﻜﺎﺀ ﻟﻔﻘﺪ ﺍﻷﺣﺒﺎﺀ ،ﻓﺎﻵﻥ ﺗﺰﺍﻳﺪ ﺍﳊﺐ ﻭﻏﻠﺐ ﺍﻟﺒﻜﺎﺀ
ﺍﳊﻴﺎﺀ ﻭﻣﻨﻌﻪ ﻣﻦ ﻣﻨﻌﻲ ﻋﻦ ﺍﻟﺒﻜﺎﺀ ،ﻓﺼﺎﺭ ﺍﳊﻴﺎﺀ ﳑﻨﻮﻋﺎﹰ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻣﺎﻧﻌﺎﹰ .ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ:
ﺒﻲ ﺍﻟﻨﻔﺽ ﻭﺍﻹﺒﺭﺍﻡ ﺤﺘﻰ ﻋﻼﻨﻴﺎ ﻗﺩ ﻜﻨﺕ ﺃﻋﻠﻭ ﺍﻟﺤﺏ ﺤﻴﻨﺎﹰ ﻓﻠﻡ ﻴﺯﻝ
ﻓﻲ ﺠﻠﺩﻩ ﻭﻟﻜﻝ ﻋﺭﻕٍ ﻤﺩﻤﻌﺎ ﺤﺘﻰ ﻜﺄﻥ ﻟﻜﻝ ﻋﻅﻡ ﺭﻨﺔﹰ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﺍﻋﺘﺎﺩ ﺍﳌﺮﻭﺀﺓ ﻣﻦ ﺻﻐﺮﻩ؛ ﻓﻜﺄﳕﺎ ﺳﻘﻰ ﺎ ﺍﻟﻠﱭ ﻭﻫﻮ ﻳﺮﺿﻊ ،ﺃﻱ ﻛﺄﻧﻪ ﺭﺿﻊ ﺍﳌﺮﻭﺀﺓ ﻣﻦ ﻟﱭ
ﺃﻣﻪ
ﻓﺎﻋﺘﺎﺩﻫﺎ ﻓﺈﺫﺍ ﺴﻘﻁﻥ ﺘﻔﺯﻋﺎ ﻨﻅﻤﺕ ﻤﻭﺍﻫﺒﻪ ﻋﻠﻴﻪ ﺘﻤﺎﺌﻤﺎﹰ
ﺭﻭﻯ ﻧﻈﻤﺖ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻭﻣﻮﺍﻫﺒﻪ ﺍﲰﻪ ،ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﺍﻟﻘﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ .ﻭﲤﺎﺋﻤﺎ ﻧﺼﺐ
ﻋﻠﻰ ﺃﻧﻪ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ .ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺟﲎ .ﻗﺎﻝ :ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻋﺘﻘﺎﺩﻩ ﺃﻥ ﻣﻮﺍﻫﺒﻪ ﺗﻘﻴﻪ ﻣﻦ ﺍﻟﺬﻡ ﻛﺎﻋﺘﻘﺎﺩ
ﺃﻗﺼﺮ ﺍﻟﺮﺟﻞ ﻋﻦ ﺍﻷﻣﺮ :ﺇﺫﺍ ﺗﺮﻛﻪ .ﻭﻗﻮﻟﻪ :ﻓﺄﺭﺑﻌﺎ ﺃﺭﺍﺩ ﻓﺄﺭﺑﻌﻦ ﻓﺄﺑﺪﻝ ﺍﻟﻨﻮﻥ ﺃﻟﻔﺎﹰ .ﻭﻣﻌﻨﺎﻩ :ﺃﻗﻢ .
ﻳﻘﻮﻝ :ﺃﻗﺼﺮ ﻭﺃﻗﻢ ﻓﻘﺪ ﲡﺎﻭﺯﺕ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﺪ ،ﻭﺑﻠﻐﺖ ﻣﻜﺎﻧﺎﹰ ﻓﻮﻕ ﺍﻟﻨﺠﻢ ،ﻓﺎﺗﺮﻙ ﺳﻌﻴﻚ ﻓﻠﻴﺲ ﻭﺭﺍﺀﻩ
ﻏﺎﻳﺔ .ﻭﻗﻮﻟﻪ :ﻓﻠﺴﺖ ﲟﻘﺼﺮ .ﺃﻱ ﺃﻗﺼﺮ ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﺼﺮﺕ ﺑﻌﺪ ﲡﺎﻭﺯ ﺍﻟﻐﺎﻳﺔ ﻓﻠﺴﺖ ﲟﻘﺼﺮ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﺇﺫ
ﻟﻴﺲ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﻏﺎﻳﺔ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻗﺼﺮ ،ﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻚ ﻻ ﺗﻘﺼﺮ ،ﻭﻻ ﺗﻘﺒﻞ ﻣﲏ ﺫﻟﻚ .
ﻳﻘﻮﻝ :ﻻ ﺗﻠﻤﲏ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ ﺬﻩ ﺍﻷﻃﻼﻝ؛ ﻓﺈﱐ ﺃﻋﺸﻖ ﺍﻟﻌﺸﺎﻕ؛ ﻭﺇﻥ ﻛﻨﺖ ﺃﻋﺬﻝ ﺍﻟﻌﺬﺍﻝ .ﻭﻓﻴﻬﺎ:
ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ :ﻻ ﺗﻠﻤﲏ ﻭﺇﻥ ﺷﺌﺖ ﺑﻘﻮﻟﻪ ﻻ ﺗﻠﻤﲏ ﺑﺎﻟﻌﺬﺍﻝ .ﺃﻭ ﺑﻘﻮﻟﻪ :ﻓﺈﱐ ﺃﻋﺸﻖ ﺍﻟﻌﺸﺎﻕ ﻓﻴﻬﺎ.
ﻕ ﺤﺭ ﺍﻟﻔﻼ ﻭﺒﺭﺩ ﺍﻟﻅﻼﻝ؟ ﻤﺎ ﺘﺭﻴﺩ ﺍﻟﻨﻭﻯ ﻤﻥ ﺍﻟﺤﻴﺔ ﺍﻟﺫﻭﺍ
ﻳﻘﻮﻝ :ﺃﻱ ﺷﻲﺀ ﺗﺮﻳﺪ ﺍﻟﻨﻮﻯ ﻣﲏ؟ ﻭﺃﻧﺎ ﻛﺎﳊﻴﺔ ﺍﻟﺬﻭﺍﻕ ،ﻗﺪ ﺗﻌﻮﺩﺕ ﻗﻄﻊ ﺍﻟﻔﻼ ،ﻭﻗﺎﺳﻴﺖ ﺣﺮﻫﺎ ﻭﺑﺮﺩ
ﻇﻼﳍﺎ .ﻳﻌﲏ :ﺃﱐ ﻻ ﺃﺑﺎﱄ ﺑﺎﻟﻨﻮﻯ؛ ﻟﺘﻌﻮﺩﻱ ﺍﻷﺳﻔﺎﺭ .
ﺕ ﻭﺃﺴﺭﻯ ﻓﻲ ﻅﻠﻤﺔٍ ﻤﻥ ﺨﻴﺎﻝ ﻓﻬﻭ ﺃﻤﻀﻰ ﻓﻲ ﺍﻟﺭﻭﻉ ﻤﻥ ﻤﻠﻙ ﺍﻟﻤﻭ
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﳊﻴﺔ ﺍﻟﺬﻭﺍﻕ ﻳﻌﲏ :ﻧﻔﺴﻪ ﺃﻣﻀﻰ ﰲ ﺍﳊﺮﺏ ﻭﺃﻛﺜﺮ ﺇﺗﻼﻓﺎﹰ ﻟﻠﻨﻔﻮﺱ ﻣﻦ ﻣﻠﻚ ﺍﳌﻮﺕ ،ﻭﺃﺳﺮﻯ
ﰲ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ﻣﻦ ﺍﳋﻴﺎﻝ ،ﻓﻼ ﺗﺮﺩﻩ ﺍﻟﻈﻠﻤﺎﺕ .
ﻭﻟﻌﻤﺭ ﻴﻁﻭﻝ ﻓﻲ ﺍﻟﺫﻝ ﻗﺎﻝ ﻭﻟﺤﺘﻑٍ ﻓﻲ ﺍﻟﻌﺯ ﻴﺩﻨﻭ ﻤﺤ ﺏ
ﺗﻘﺪﻳﺮﻩ :ﻫﻮ ﳏﺐ ﳊﺘﻒٍ ﻳﺪﻧﻮ ﰲ ﺍﻟﻌﺰ .ﻭﻫﻮ ﻗﺎﻝٍ ﻟﻌﻤﺮٍ ﻳﻄﻮﻝ ﰲ ﺍﻟﺬﻝ .
ﻳﻌﲏ :ﺃﻧﻪ ﳛﺐ ﺍﻟﻌﺰ؛ ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﺍﳊﺘﻒ ،ﻭﻳﺒﻐﺾ ﺍﻟﻌﻤﺮ؛ ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﺍﻟﺬﻝ .
ﻓﻭﻕ ﻁﻴﺭٍ ﻟﻬﺎ ﺸﺨﻭﺹ ﺍﻟﺠﻤﺎﻝ ﻨﺤﻥ ﺭﻜﺏ ﻤﻠﺠﻥ ﻓﻲ ﺯﻱ ﻨﺎ ﺱٍ
ﻗﻮﻟﻪ :ﻣﻠﺠﻦ ﺃﻱ ﻣﻦ ﺍﳉﻦ .ﻓﺤﺬﻑ ﺍﻟﻨﻮﻥ؛ ﻟﺴﻜﻮﺎ ﻭﺳﻜﻮﻥ ﺍﻟﻼﻡ ﻣﻦ ﺍﳉﻦ .
ﻳﻘﻮﻝ :ﳓﻦ ﺭﻛﺐ ﻧﺸﺒﻪ ﺍﳉﻦ ﰲ ﺃﻓﻌﺎﳍﺎ ﻟﻠﺰﻭﻣﻨﺎ ﺍﳌﻔﺎﻭﺯ ،ﻭﺇﻥ ﻛﻨﺎ ﰲ ﺻﻮﺭﺓ ﺍﻹﻧﺲ ،ﻭﺭﻭﺍﺣﻠﻨﺎ ﺗﺸﺒﻪ
ﺍﻟﻄﲑ؛ ﻟﺴﺮﻋﺔ ﺳﲑﻫﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺻﻮﺭﺓ ﺍﳉﻤﺎﻝ .
ﺩ ﻤﺸﻲ ﺍﻷﻴﺎﻡ ﻓﻲ ﺍﻵﺠﺎﻝ ﻤﻥ ﺒﻨﺎﺕ ﺍﻟﺠﺩﻴﻝ ﺘﻤﺸﻲ ﺒﻨﺎ ﻓﻲ ﺍﻟﺒﻲ
ﺍﳉﺪﻳﻞ :ﻓﺤﻞ ﻛﺮﱘ ﺗﻨﺴﺐ ﺇﻟﻴﻪ ﻛﺮﺍﺋﻢ ﺍﻹﺑﻞ .ﻭﻫﻲ ﲤﺸﻲ ﺑﻨﺎ ﰲ ﺍﻟﻔﻠﻮﺍﺕ ،ﻭﺗﻔﻨﻴﻬﺎ ﺷﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ،ﻛﻤﺎ
ﲤﺸﻲ ﺍﻷﻳﺎﻡ ﰲ ﺍﻵﺟﺎﻝ ﻓﺘﻔﻨﻴﻬﺎ ﺟﺰﺀًﺍ ﻓﺠﺰﺀًﺍ .
ﺃﺜﺭ ﺍﻟﻨﺎﺭ ﻓﻲ ﺴﻠﻴﻁ ﺍﻟﺫﺒﺎﻝ ﻜﻝ ﻫﻭﺠﺎﺀ ﻟﻠﺩﻴﺎﻤﻴﻡ ﻓﻴﻬﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﻋﺎﺩﺗﻪ ﰲ ﺗﻘﺪﱘ ﺍﻟﻨﻮﺍﻝ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ،ﻓﺈﺫﺍ ﲰﻊ ﻧﻐﻤﺎﺕ ﺍﻟﺴﺎﺋﻞ ﻗﺒﻞ ﺍﻟﻌﻄﺎﺀ ،ﺗﺄﱂ ﻣﻨﻬﺎ ﻛﻤﺎ ﻳﺘﺄﱂ
ﻣﻦ ﺍﳉﺮﺍﺣﺎﺕ ،ﻭﺗﺆﺛﺮ ﺗﻠﻚ ﺍﻟﻨﻐﻤﺎﺕ ﻓﻴﻪ ﺗﺄﺛﲑ ﺍﳉﺮﺍﺣﺎﺕ؛ ﺗﺄﺳﻔﺎﹰ ﻋﻠﻰ ﺳﺒﻖ ﺍﻟﺴﺆﺍﻝ ﻋﻠﻰ ﺍﻹﻋﻄﺎﺀ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﻳﻠﺘﺬ ﺑﺎﳉﺮﺍﺣﺎﺕ ﰲ ﺍﳊﺮﻭﺏ ﺍﻟﺘﺬﺍﺫﻩ ﺑﻨﻐﻤﺎﺕ ﺍﻟﺴﺆﺍﻝ .ﳝﺪﺣﻪ ﺑﺎﻟﺴﺨﺎﺀ ﻭﺍﻟﺸﺠﺎﻋﺔ .
ﺠﻴﺏ ﻫﺫﺍ ﺒﻘﻴﺔ ﺍﻷﺒﺩﺍﻝ ﺫﺍ ﺍﻟﺴﺭﺍﺝ ﺍﻟﻤﻨﻴﺭ ﻫﺫﺍ ﺍﻟﻨﻘﻲ ﺍﻝ
ﺍﻷﺑﺪﺍﻝ :ﺯﻫﺎﺩ ﺍﻟﺪﻧﻴﺎ .ﻭﻳﻘﺎﻝ :ﺇﻥ ﺍﻷﺭﺽ ﻻ ﲣﻠﻮ ﻣﻨﻬﻢ .ﺃﺭﺑﻌﻮﻥ ﻣﻨﻬﻢ ﰲ ﺍﻟﺸﺎﻡ ،ﻭﺛﻼﺛﻮﻥ ﰲ ﺳﺎﺋﺮ
ﺍﻷﺭﺽ ،ﻭﲰﻮ ﺃﺑﺪﺍﻻﹰ؛ ﻷﻢ ﺇﺫﺍ ﻣﺎﺕ ﺃﺣﺪﻫﻢ ﺃﺑﺪﻝ ﺍﷲ ﻣﻜﺎﻧﻪ ﺁﺧﺮ!! ﻭﻗﻮﻟﻪ ﺍﻟﻨﻘﻲ ﺍﳉﻴﺐ :ﺃﻱ ﺳﻠﻴﻢ
ﺍﻟﻘﻠﺐ ،ﻣﻦ ﺍﻟﻐﺶ ﻭﺍﳋﻴﺎﻧﺔ .ﻳﺼﻔﻪ ﺑﺎﻻﺷﺘﻬﺎﺭ ﻛﺎﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ،ﻭﺑﺴﻼﻣﺔ ﺍﻟﻘﻠﺐ؛ ﻭﺑﺄﻧﻪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ
ﺗﻌﺎﱃ ،ﺍﻟﺬﻳﻦ ﻢ ﺑﻘﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﻗﻮﺍﻣﻬﺎ .
ﻤﺩﻥ ﺘﺄﻤﻥ ﺒﻭﺍﺌﻕ ﺍﻟﺯﻟﺯﺍﻝ ﻓﺨﺫﺍ ﻤﺎﺀ ﺭﺠﻠﻪ ﻭﺍﻨﻀﺤﺎ ﻓﻲ ﺍﻝ
ﺍﻟﺒﻮﺍﺋﻖ :ﲨﻊ ﺍﻟﺒﺎﺋﻘﺔ ،ﻭﻫﻲ ﺍﻟﺪﺍﻫﻴﺔ ،ﻭﺭﻭﻯ :ﺗﺄﻣﻦ ،ﻭﺗﺆﻣﻦ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻭﱄ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻠﻮ ﺭﺵ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻏﺴﻞ ﺑﻪ ﺭﺟﻠﻪ ﰲ ﺍﳌﺪﻥ ﻭﺍﻟﺒﻠﺪﺍﻥ ،ﻷﻣﻨﺖ ﻣﻦ ﺍﻟﺰﻟﺰﺍﻝ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﺍﻷﺭﺽ ﻻ ﺗﺴﺘﻘﻞ ﻣﻦ ﻃﻴﻪ ﺇﻳﺎﻫﺎ ،ﻫﻴﺒﺔﹰ ﻣﻨﻪ ،ﻓﻠﻮ ﺃﺧﺬ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻏﺴﻞ ﺑﻪ ﺭﺟﻠﻪ ﻭﺭﺵ
ﻋﻠﻴﻬﺎ ﻟﺴﻜﻨﺖ ﻣﻦ ﻫﻴﺒﺘﻪ .
ﺌﻜﻤﺎ ﺘﺸﻔﻴﺎ ﻤﻥ ﺍﻹﻋﻼﻝ ﻭﺍﻤﺴﺤﺎ ﺜﻭﺒﻪ ﺍﻟﺒﻘﻴﺭ ﻋﻠﻰ ﺩﺍ
ﺍﻟﺒﻘﲑ :ﺍﻟﻘﻤﻴﺺ ﺍﻟﺬﻱ ﻻ ﻛﻢ ﻟﻪ .ﻭﻗﻴﻞ :ﻫﻮ ﺍﻟﻔﺮﺟﻲ؛ ﻷﻧﻪ ﻳﺒﻘﺮ ﻣﻘﺪﻣﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻌﻠﻴﻞ ﺇﺫﺍ ﻣﺴﺢ ﺛﻮﺑﻪ ﺷﻔﻲ ﻣﻦ ﲨﻴﻊ ﺍﻷﺩﻭﺍﺀ .
ﺏ ﻭﻤﻥ ﺨﻭﻓﻪ ﻗﻠﻭﺏ ﺍﻟﺭﺠﺎﻝ ﻤﺎﻟﺌﺎﹰ ﻤﻥ ﻨﻭﺍﻟﻪ ﺍﻟﺸﺭﻕ ﻭﺍﻟﻐﺭ
ﻴﺎ ﻭﻟﻭ ﺸﺎﺀ ﺤﺎﺯﻫﺎ ﺒﺎﻟﺸﻤﺎﻝ ﻗﺎﺒﻀﺎﹰ ﻜﻔﻪ ﺍﻟﻴﻤﻴﻥ ﻋﻠﻰ ﺍﻟﺩﻥ
ﻳﻘﻮﻝ :ﺟﻌﻠﺖ ﺑﻌﻴﻨﻴﻚ ﻣﺜﺎﻻﹰ ﰲ ﻗﻠﱯ .ﺃﻱ ﺟﺮﺣﺖ ﻗﻠﱯ ﺟﺮﺍﺣﺔ ﻭﺍﺳﻌﺔ ﻣﺜﻞ ﻋﻴﻨﻚ ﺍﻟﻮﺍﺳﻌﺔ ،ﻓﻜﻞ ﻭﺍﺣﺪ
ﻣﻦ ﺍﻟﻌﲔ ﻭﺍﳉﺮﺍﺣﺔ ﻭﺍﺳﻊ .
ﺘﻨﺩﻕ ﻓﻴﻪ ﺍﻟﺼﻌﺩﺓ ﺍﻟﺴﻤﺭﺍﺀ ﻨﻔﺫﺕ ﻋﻠﻲ ﺍﻟﺴﺎﺒﺭﻱ ﻭﺭﺒﻤﺎ
ﺍﻟﺴﺎﺑﺮﻱ :ﻗﻴﻞ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺜﻮﺏ ﺍﻟﺮﻗﻴﻖ .ﻭﻗﻴﻞ :ﻫﻮ ﺍﻟﺪﺭﻉ .ﻭﺍﻟﺼﻌﺪﺓ :ﺍﻟﻘﻨﺎﺓ ﺍﻟﻘﺼﲑﺓ .ﻭﻧﻔﺬﺕ :ﻓﻌﻞ
ﺍﻟﻌﲔ.
ﻳﻘﻮﻝ :ﻧﻔﺬﺕ ﻋﻴﻨﻚ ﺍﻟﺴﺎﺑﺮﻱ ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ ﻭﺭﻗﺘﻪ ،ﻭﻭﺻﻠﺖ ﺇﱃ ﻗﻠﱯ ﻓﺠﺮﺣﺘﻪ ﺟﺮﺣﺎﹰ ﻭﺍﺳﻌﺎﹰ ،ﰒ
ﻗﺎﻝ :ﺭﲟﺎ ﺗﻨﺪﻕ ﺍﻟﺮﻣﺢ ﻭﻳﻠﺘﻮﻱ ﺍﻟﺼﻠﺐ ﺍﻟﻘﻮﻱ ﰲ ﻫﺬﺍ ﺍﻟﺴﺎﺑﺮﻱ؛ ﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺪﺭﻉ ،ﻓﺎﳌﻌﲎ ﻇﺎﻫﺮ :ﺃﻱ
ﺃﻥ ﻋﻴﻨﻚ ﻧﻔﺬﺕ ﻫﺬﺍ ﺍﻟﺪﺭﻉ ﺇﱃ ﻗﻠﱯ ،ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﺗﻨﻜﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﻣﺎﺡ ﻭﻻ ﺗﻌﻤﻞ ﻓﻴﻪ .ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻪ
ﺍﻟﺜﻮﺏ ﺍﻟﺮﻗﻴﻖ ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﻗﻤﻴﺼﻪ ﺭﲟﺎ ﻛﺎﻥ ﻻ ﺗﻌﻤﻞ ﻓﻴﻪ ﺍﻟﺮﻣﺎﺡ ﺑﻞ ﺗﻨﺪﻕ ﺩﻭﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱄ؛ ﻫﻴﺒﺔ ﻣﲏ،
ﺍﳋﺮﻳﺖ :ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﺎﱂ ﲞﻔﻴﺎﺕ ﺍﻟﻄﺮﻕ ،ﻛﺨﻔﺎﺀ ﺛﻘﺐ ﺍﻹﺑﺮﺓ .ﻭﺍﻟﺘﻮﻯ :ﺍﳍﻼﻙ .ﻭﺍﳊﺮﺑﺎﺀ :ﺩﺍﺑﺔ ﺃﻛﱪ ﻣﻦ
ﺍﻟﻌﻈﺎﻳﺔ ،ﻋﻠﻰ ﺧﻠﻘﺘﻬﺎ .ﻭﻳﻘﺎﻝ :ﺇﺎ ﺫﻛﺮ ﺃﻡ ﺣﺒﲔ ﺗﺴﺘﻘﺒﻞ ﺍﻟﺸﻤﺲ ﺩﺍﺋﻤﺎﹰ ﻛﻴﻒ ﺩﺍﺭﺕ .ﻭﺍﳍﺎﺀ ﰲ ﻓﻴﻬﺎ:
ﻟﻠﻄﺮﻳﻖ ،ﻷﺎ ﺗﺆﻧﺚ .ﻭﻗﻴﻞ :ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﺒﻴﺪﺍﺀ .
ﺍﳌﻌﲎ :ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﳎﻬﻮﻟﺔ ﻓﺎﻟﺪﻟﻴﻞ ﺇﺫﺍ ﺳﻠﻜﻬﺎ ﻳﺘﻘﻠﺐ ﳝﻴﻨﺎﹰ ﻭﴰﺎﻻﹰ ﻭﺧﻠﻔﺎﹰ ﻭﻗﺪﺍﻣﺎﹰ ،ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺇﱃ
ﻧﺎﺣﻴﺔ؛ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻠﻮﻥ ،ﻛﻤﺎ ﺗﺘﻘﻠﺐ ﺍﳊﺮﺑﺎﺀ ﰲ ﺍﻟﺸﻤﺲ .ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﲎ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻧﻪ ﻳﺼﻔﺮ ﻟﻮﻧﻪ ﻣﺮﺓ ،ﻭﻳﺴﻮﺩ ﺗﺎﺭﺓ ،ﻭﳛﻤﺮ ﺃﺧﺮﻯ؛ ﺧﻮﻑ ﺍﳍﻼﻙ ﻭﺭﺟﺎﺀ ﺍﻻﻫﺘﺪﺍﺀ .ﻓﻬﺬﺍ ﻫﻮ
ﺍﻟﺘﻠﻮﻥ ﻛﺤﺎﻝ ﺍﳊﺮﺑﺎﺀ ﻣﻊ ﺍﻟﺸﻤﺲ .
ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ ﻣﻦ ﻳﻬﺘﺪﻯ ﻭﻋﺪﺍﻩ ﺇﱃ ﺍﳌﻔﻌﻮﻝ .ﻭﺍﻷﺻﻞ :ﻣﻦ ﻳﻬﺘﺪﻯ ﰲ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﺎ ﻻ
ﻳﻬﺘﺪﻯ .ﻓﺤﺬﻑ ﺇﱃ ﻭﺃﻭﺻﻞ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﳌﻔﻌﻮﻝ .
ﻭﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻣﺎ ﰲ ﻗﻮﻟﻪ ﻣﺎ ﻳﻬﺘﺪﻯ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﺬﻱ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ .ﺃﻱ ﻳﻬﺘﺪﻯ
ﰲ ﺍﻟﻔﻌﻞ ﺇﱃ ﺷﻲﺀ ﻻ ﻳﻬﺘﺪﻯ ﺇﻟﻴﻪ ﺍﻟﺸﻌﺮﺍﺀ .
ﻭﺍﳋﺎﻣﺲ :ﺃﻧﻪ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﻟﺮﺍﺟﻊ ﺇﱃ ﻣﺎ ﻭﻫﻮ ﻗﻮﻟﻪ :ﺇﻟﻴﻪ ﻭﻫﺬﺍ ﻻ ﳚﻮﺯ ﺇﻻ ﰲ ﺿﺮﻭﺭﺓ؛ ﻷﻧﻪ ﻣﻦ ﺻﻠﺔ
ﻣﺎ ﻭﺇﳕﺎ ﳚﻮﺯ ﺣﺬﻓﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﺼﻼﹰ ﺑﺎﻟﻔﻌﻞ ﻛﻘﻮﻟﻚ :ﻣﺎ ﺷﺮﺑﺘﻪ ﻣﺎﺀ ،ﻭﻣﺎ ﺷﺮﺑﺖ ﻣﺎﺀ .ﻓﺄﻣﺎ ﺇﺫﺍ ﺍﻧﻔﺼﻞ
ﺍﻟﻀﻤﲑ ﻓﻼ ﳚﻮﺯ ﺣﺬﻓﻪ .
ﺍﻵﻻﺀ :ﺍﻟﻨﻌﻢ ﻭﺍﺣﺪﻫﺎ ﺃﱄﱞ ﻭﺇﱄ ﺃﻱ ﻣﱴ ﻃﻠﺐ ﺍﻟﻨﺎﺱ ﻣﻨﻚ ﺷﻴﺌﺎﹰ ﻓﻠﻴﺲ ﻷﻧﻚ ﺃﺣﻮﺟﺘﻬﻢ ﺇﱃ ﺍﻟﺴﺆﺍﻝ،
ﻭﻗﺎﻝ ﳝﺪﺡ ﺑﺪﺭ ﺑﻦ ﻋﻤﺎﺭ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻷﺳﺪﻱ ﺍﻟﻄﱪﺳﺘﺎﱐ ﻭﻫﻮ ﻳﻮﻣﺌﺬٍ ﻋﻠﻰ ﺣﺮﺏ ﻃﱪﻳﺔ ﻣﻦ ﻗﺒﻞ ﺃﰊ
ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺭﺍﺋﻖ:
ﺃﻡ ﺍﻟﺨﻠﻕ ﻓﻲ ﺸﺨﺹ ﺤﻲ ﺃﻋﻴﺩﺍ؟ ! ﺃﺤﻠﻤﺎﹰ ﻨﺭﻯ ﺃﻡ ﺯﻤﺎﻨﺎﹰ ﺠﺩﻴﺩﺍ
ﺃﺣﻠﻤﺎﹰ :ﻧﺼﺐ ﺑﻨﺮﻯ .ﻭﺃﻡ ﺯﻣﺎﻧﺎﹰ :ﻋﻄﻒ ﻋﻠﻴﻪ ﺑﺄﻡ .ﻭﺟﺪﻳﺪﺍ :ﺻﻔﺔ ﻟﺰﻣﺎﻥ .ﻭﻗﻮﻟﻪ :ﺃﻡ ﺍﳋﻠﻖ :ﺭﻓﻊ ﻷﻥ ﺃﻡ
ﻫﺎ ﻫﻨﺎ ﻣﻨﻘﻄﻌﺔ ،ﻭﺍﻷﻭﱃ ﻣﺘﺼﻠﺔ .
ﻳﻘﻮﻝ :ﺇﻥ ﻣﺎ ﺃﺭﻯ ﻣﻦ ﺻﻔﺎﺕ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ﻭﺃﻓﻌﺎﻟﻪ ﻋﺠﺐ ﺃﻧﺮﺍﻩ ﰲ ﺍﳌﻨﺎﻡ ﻟﺒﻌﺪﻩ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ،ﺃﻡ ﻫﺬﺍ ﺯﻣﺎﻥ
ﺟﺪﻳﺪ ،ﻏﲑ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻞ؛ ﻷﻧﻨﺎ ﻧﺮﻯ ﻓﻴﻪ ﻣﺎ ﱂ ﻳﻌﻬﺪ ﰲ ﺯﻣﺎﻥٍ ﻗﺒﻠﻪ! ﺃﻡ ﺍﻟﻨﺎﺱ ﻗﺪ ﺃﻋﻴﺪﻭﺍ ﰲ ﺷﺨﺺٍ
ﻭﺍﺣﺪ؟!
ﻜﺄﻨﺎ ﻨﺠﻭﻡ ﻟﻘﻴﻨﺎ ﺴﻌﻭﺩﺍ ﺘﺠﻠﻰ ﻟﻨﺎ ﻓﺄﻀﺎﻨﺎ ﺒﻪ
ﲡﻠﻰ :ﺃﻱ ﻇﻬﺮ .ﻓﺄﺿﺎﻧﺎ ﺑﻪ :ﺃﻱ ﺻﺮﻧﺎ ﻣﻀﻴﺌﲔ ﺑﻪ .ﻭﻫﻮ ﻓﻌﻞ ﻻﺯﻡ ﻭﺃﺿﺎﺀ ﻳﻠﺰﻡ ﻭﻳﺘﻌﺪﻯ .
ﻳﻘﻮﻝ :ﻇﻬﺮ ﻟﻨﺎ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﻓﻌﻼ ﻧﻮﺭﻩ ﻭﺷﺮﻓﻪ ﺣﱴ ﺃﻧﺮﻧﺎ ﺑﻪ ،ﻭﳌﺎ ﻇﻬﺮ ﻛﻨﺎ ﻛﺄﻧﺎ ﺍﻟﻨﺠﻮﻡ ﻟﻘﻴﻨﺎ ﺳﻌﻮﺩﺍﹰ
ﻓﺤﺴﻦ ﺑﻨﻮﺭﻩ ﻭﺑﺮﻛﺘﻪ .
ﻟﺒﺩﺭ ﻭﻟﻭﺩﺍﹰ ،ﻭﺒﺩﺭﺍﹰ ﻭﻟﻴﺩﺍ ﺭﺃﻴﻨﺎ ﺒﺒﺩﺭٍ ﻭﺁﺒﺎﺌﻪ
ﺃﺭﺍﺩ ﺑﺎﻟﺒﺪﺭ ﺍﻷﻭﻝ :ﺍﳌﻤﺪﻭﺡ .ﻭﺍﻟﺜﺎﱐ :ﻫﻮ ﺍﻟﻘﻤﺮ .ﻭﺑﺪﺭﺍﹰ ﻭﻟﻮﺩﺍﹰ ﻭﻭﻟﻴﺪﺍﹰ :ﻧﺼﺐ ﺑﺮﺃﻳﻨﺎ .ﻭﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ
ﻟﺒﺪﺭ :ﻻﻡ ﺍﳌﻔﻌﻮﻝ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﺇﻥ ﻛﻨﺘﻢ ﻟﻠﺮﺅﻳﺎ ﺗﻌﱪﻭﻥ" ﺃﻱ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﱪﻭﻥ
ﻟﻠﺮﺅﻳﺎ .
ﻳﻘﻮﻝ :ﳌﺎ ﺭﺃﻳﻨﺎ ﺑﺪﺭﺍﹰ ﻭﻫﻮ ﺍﳌﻤﺪﻭﺡ ﻭﺃﺑﺎﻩ ،ﻷﻥ ﺃﺑﺎﻩ ﻗﺪ ﻭﻟﺪ ﺑﺪﺭﺍﹰ ،ﻭﺭﺃﻳﻨﺎ ﺑﺪﺭﺍﹰ ﻗﺪ ﻭﻟﺪ ،ﻭﻫﺬﺍ ﻏﲑ ﻣﻌﻬﻮﺩ
ﰲ ﺍﻟﻌﺎﱂ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﺭ ﻭﺍﻟﺪ ﺍﻟﺒﺪﺭ .ﺟﻌﻠﻪ ﺑﺪﺭﺍﹰ ﰲ ﺍﳊﻘﻴﻘﺔ ﰒ ﺗﻌﺠﺐ ﻣﻦ ﻛﻮﻧﻪ ﻣﻮﻟﻮﺩﺍﹰ!
ﺭﻀﻴﻨﺎ ،ﻟﻪ ﻓﺘﺭﻜﻨﺎ ﺍﻟﺴﺠﻭﺩﺍ ﻁﻠﺒﻨﺎ ﺭﻀﺎﻩ ﺒﺘﺭﻙ ﺍﻟﺫﻱ
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﳋﻼﺋﻖ ﻗﺮﻳﺒﺔ ﻣﻨﺎ ،ﻧﺸﺎﻫﺪﻫﺎ ﻭﻟﻜﻦ ﻭﺻﻔﻬﺎ ﺑﻌﻴﺪ؛ ﻷﻧﺎ ﻻ ﻧﺪﺭﻙ ﻏﻮﺭﻫﺎ ،ﻓﻈﻨﻮﻧﻨﺎ ﻠﻚ ﻗﺒﻞ
ﺍﻹﺣﺎﻃﺔ ﺎ ،ﻭﺃﺷﻌﺎﺭﻧﺎ ﺗﻌﺠﺰ ﻋﻦ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ .ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ :ﻭﺗﻨﻀﻲ ﺍﻟﻘﺼﻴﺪ ﺃﻱ ﺗﻌﺠﺰﻫﺎ .
ﻭﻟﺴﺕ ﻟﻔﻘﺩ ﻨﻅﻴﺭٍ ﻭﺤﻴﺩﺍ ﻓﺄﻨﺕ ﻭﺤﻴﺩ ﺒﻨﻲ ﺁﺩﻡٍ
ﻳﻘﻮﻝ :ﺃﻧﺖ ﺃﻭﺣﺪ ﺑﲏ ﺁﺩﻡ؛ ﻟﻔﻀﻠﻚ ﻭﻗﺼﻮﺭ ﺍﻟﻨﺎﺱ ﻋﻦ ﳏﻠﻚ ،ﻻ ﻷﻧﻪ ﻛﺎﻥ ﻟﻚ ﻧﻈﲑ ﻓﻔﻘﺪﺗﻪ ﻷﻧﻪ ﻣﺎﺕ
ﻭﺍﻧﻘﻀﻰ ﻓﺒﻘﻴﺖ ﻭﺣﻴﺪﺍﹰ ،ﺑﻞ ﺃﻧﺖ ﻣﻊ ﻭﺟﻮﺩ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﺑﻼ ﻧﻈﲑ ،ﻭﺿﺪ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻣﺮﺗﺪٍ :ﺃﻱ ﻣﺘﻘﻠﺪ .ﻭﳐﱪﰐ :ﲞﱪﰐ :ﻣﺸﺘﻤﻞ ﺃﻱ ﻣﻠﺘﺤﻒ ﻭﺭﻭﻯ ﻣﺘﺸﺢ ﺃﻱ ﻣﺘﺰﻳﻦ .ﻭﻗﻮﻟﻪ :ﺑﺎﻟﻈﻼﻡ
ﻣﺸﺘﻤﻞ ﺃﻱ ﻣﻠﺘﺤﻒ .ﻭﻗﻮﻟﻪ :ﺑﺼﺎﺭﻣﻲ ﻣﺮﺗﺪ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ ﻭﳎﺘﺰﻯﺀ ،ﺃﻱ ﻗﻄﻌﺘﻪ ﻭﺃﻧﺎ ﻛﺬﻟﻚ ،ﻭﻛﺬﻟﻚ
ﻣﺎ ﺑﻌﺪﻩ ﺇﱃ ﺁﺧﺮ ﺍﻟﺒﻴﺖ ،ﻭﻟﻮ ﻧﺼﺒﺘﻪ ﻋﻠﻰ ﺍﳊﺎﻝ ﳉﺎﺯ ،ﻭﻟﻜﻨﻪ ﺃﺿﻤﺮ ﺍﳌﺒﺘﺪﺃ ﻭﺟﻌﻞ ﻗﻮﻟﻪ :ﻣﺮﺗﺪ ﺧﱪﻩ
ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .
ﻳﻘﻮﻝ ﻭﺍﺻﻔﺎﹰ ﻧﻔﺴﻪ ﲜﺮﺃﺓ ﺍﻟﻘﻠﺐ ،ﻭﺍﳍﺪﺍﻳﺔ ﳌﻌﺮﻓﺔ ﺍﳌﻔﺎﻭﺯ :ﻭﺭﺏ ﻣﻬﻤﺔ ﺳﺮﺕ ﻓﻴﻬﺎ ﻟﻴﻼﹰ ﻭﻗﻄﻌﺘﻬﺎ ﻭﺣﺪﻱ
ﻻﺑﻦ ﺭﺍﺋﻖ ﺍﳌﺮﺟﻰ :ﰲ ﻣﻮﺿﻊ ﺍﳉﺮ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺻﻔﺔ ﻣﺴﺘﺄﻧﻔﺔ ﻟﻠﻤﻤﺪﻭﺡ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ ،ﻭﺍﻷﻭﻝ
ﺃﻭﱃ .ﻭﺣﺴﺎﻡ ﺍﳌﺘﻘﻲ :ﺟﺮ ﻷﻧﻪ ﺻﻔﺔ ﻻﺑﻦ ﺭﺍﺋﻖ ﻭﻫﻮ ﺍﺳﻢ ﺟﻨﺲ ﲟﻌﲎ ﺻﻔﺔ .ﻭﺍﺑﻦ ﺭﺍﺋﻖ :ﻗﺎﺋﺪ ﻛﺒﲑ ،ﻛﺎﻥ
ﻟﻠﺨﻠﻴﻔﺔ ﺍﳌﺘﻘﻲ ﺑﺎﷲ ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺎﺭ ﻣﻦ ﻗﺒﻞ ﺍﺑﻦ ﺭﺍﺋﻖ .
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﺑﻦ ﺭﺍﺋﻖ ﺳﻴﻒ ﺍﳋﻠﻴﻔﺔ ،ﳌﺎ ﺻﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ ﻭﺣﺎﺭﺏ ﺑﲏ ﺍﻟﻴﺰﻳﺪ ﰲ ﺍﻟﺒﺼﺮﺓ ،ﻭﻛﺎﻥ
ﺑﺪﺭ ﺣﺴﺎﻣﺎﹰ ﻻﺑﻦ ﺭﺍﺋﻖ :ﺃﻱ ﻛﺎﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﰲ ﺣﺮﻭﺑﻪ ،ﻭﻛﺎﻥ ﻳﻘﺘﻞ ﺑﻪ ﺃﻋﺪﺍﺀﻩ .
ﺒﻨﻲ ﺃﺴﺩٍ ﺇﺫﺍ ﺩﻋﻭﺍ ﺍﻟﻨﺯﺍﻻ ﺴﻨﺎﻥ ﻓﻲ ﻗﻨﺎﺓ ﺒﻨﻲ ﻤﻌﺩٍ
ﺍﳌﺬﺍﻛﻰ :ﲨﻊ ﺍﳌﺬﻛﻰ ،ﻭﻫﻮ ﺍﻟﻔﺮﺱ ﺍﻟﺬﻱ ﺃﰐ ﻋﻠﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﻘﺮﺡ ﺳﻨﻪ .ﻭﺳﻜﻦ ﺍﻟﻴﺎﺀ ﻣﻦ ﺍﻷﻋﺎﺩﻱ
ﻭﺃﺻﻠﻬﺎ ﺍﻟﻔﺘﺢ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻳﻔﲎ ﺍﳋﻴﻞ ﺑﺎﻟﺮﻛﺾ ﰲ ﺣﺮﻭﺏ ﺍﻷﻋﺪﺍﺀ ﺑﺎﻟﻘﺘﻞ ،ﻭﺍﻟﺴﻴﻮﻑ ﻭﺍﻟﺮﻣﺎﺡ ﺑﻀﺮﺏ ﻭﻃﻌﻦ .ﻳﺼﻔﻪ
ﺑﻐﺎﻳﺔ ﺍﻟﺸﺠﺎﻋﺔ .
ﻋﻠﻰ ﺤﻲ ﺘﺼﺒﺤﻪ ﺜﻘﺎﻻ ﻭﻗﺎﺌﺩﻫﺎ ﻤﺴﻭﻤﺔﹰ ﺨﻔﺎﻓﺎﹰ
ﻗﺎﺋﺪﻫﺎ :ﺃﻱ ﻗﺎﺋﺪ ﺍﳌﺬﺍﻛﻰ .ﻭﺍﳌﺴﻮﻣﺔ .ﺍﳌﻌﻠﻤﺔ :ﻣﻦ ﺍﻟﺴﻤﺔ .ﻭﻣﺴﻮﻣﺔ ﻭﺧﻔﺎﻓﺎﹰ ﻭﺛﻘﺎﻻﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ.
ﻭﺍﻟﺘﺎﺀ ﰲ ﺗﺼﺒﺤﻪ :ﻟﻠﻤﺬﺍﻛﻰ .
ﻳﻘﻮﻝ :ﺳﺒﻘﺖ ﺑﺎﻟﻔﻀﻞ ﻛﻞ ﺳﺎﺑﻖ ،ﻓﻤﺎ ﳚﺎﺭﻳﻚ ﺃﺣﺪ؛ ﻟﻌﻠﻤﻪ ﺑﺎﻟﻘﺼﻮﺭ ﻋﻨﻚ .ﻭﺟﺎﻭﺯﺕ ﰲ ﺍﻟﻌﻠﻮ ﻭﺍﻟﻘﺪﺭ
ﻏﺎﻳﺔ ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﺒﺎﺭﻳﻚ ﰲ ﺍﻟﻌﻠﻮ ﻭﺍﻻﺭﺗﻔﺎﻉ ،ﻭﻳﻐﻠﺒﻚ ﻓﻴﻪ .
ﻟﻤﺎ ﺼﻠﺢ ﺍﻟﻌﺒﺎﺩ ﻟﻪ ﺸﻤﺎﻻ ﻭﺃﻗﺴﻡ ﻟﻭ ﺼﻠﺤﺕ ﻴﻤﻴﻥ ﺸﻲﺀٍ
ﻳﻘﻮﻝ :ﺃﻓﺪﻱ ﺑﺄﰊ ﺭﳛﻚ ،ﻻ ﻫﺬﺍ ﺍﻟﻨﺮﺟﺲ ،ﻷﻥ ﺭﳛﻚ ﺃﻃﻴﺐ ﻣﻦ ﺭﳛﻪ ،ﻭﺃﻓﺪﻱ ﺑﺄﰊ ﺃﺣﺎﺩﻳﺜﻚ ﻻ ﻫﺬﺍ
ﺍﻟﺸﺮﺍﺏ؛ ﻷﻥ ﺣﺪﻳﺜﻚ ﺃﻟﺬ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ﻓﻬﻤﺎ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺮﺟﺲ ﻭﻫﺬﺍ ﺍﻟﺸﺮﺍﺏ ﺃﻳﻀ ﺎﹰ .
ﻏﻴﺭ ﻤﺩﻓﻭﻉٍ ﻋﻥ ﺍﻟﺴﺒﻕ ﺍﻟﻌﺭﺍﺏ ﻟﻴﺱ ﺒﺎﻟﻤﻨﻜﺭ ﺃﻥ ﺒﺭﺯﺕ ﺴﺒﻘﺎﹰ
ﺃﻥ ﺑﺮﺯﺕ :ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ؛ ﻷﻧﻪ ﺍﺳﻢ ﻟﻴﺲ ،ﻭﻣﻌﻨﺎﻩ :ﺃﻥ ﺳﺒﻘﺖ .ﻭﻗﻮﻟﻪ :ﺳﺒﻘﺎﹰ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ،
ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼﺒﺎﹰ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ،ﻭﻣﻌﻨﺎﻩ :ﺃﻥ ﺳﺒﻘﺖ ﺳﺒﻘﺎﹰ .
ﻳﻘﻮﻝ :ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﺗﺴﺒﻖ ﺍﻟﻜﺮﺍﻡ ﻭﺗﱪﺯ ﻋﻠﻴﻬﻢ ﰲ ﳎﺪﻙ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﲟﻨﻜﺮ ﺃﻥ ﺗﺴﺒﻖ ﺍﳋﻴﻞ
ﺍﻟﻌﺮﺍﺏ ﻏﲑﻫﺎ ،ﻭﺇﳕﺎ ﱂ ﻳﻘﻞ :ﻏﲑ ﻣﺪﻓﻮﻋﺔ ﻣﻊ ﺗﺄﻧﻴﺚ ﺍﳋﻴﻞ؛ ﻷﻧﻪ ﰲ ﻣﻌﲎ ﻳﺪﻓﻊ ،ﻭﺍﻟﻔﻌﻞ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻰ
ﲨﺎﻋﺔ ﺍﳌﺆﻧﺚ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ،ﻓﻬﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﲰﺎﹰ ﻓﻬﻮ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺷﺒﻬﻪ ﺑﻪ ،ﻭﻗﻴﻞ:
ﺃﺭﺍﺩ ﺑﺎﻟﻌﺮﺍﺏ :ﺍﳉﻨﺲ ﻛﺄﻧﻪ ﻗﺎﻝ :ﺟﻨﺲ ﻏﲑ ﻣﺪﻓﻮﻉ .
ﻭﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﲝﺮ ﺍﻟﺮﻣﻞ ﻭﺃﺻﻠﻪ ﻓﺎﻋﻼﺗﻦ ﺳﺖ ﻣﺮﺍﺕ ،ﻭﻫﻮ ﻗﺪ ﺟﺎﺀ ﺎ ﻋﻠﻰ ﺍﻷﺻﻞ ،ﻭﱂ ﻳﺴﻤﻊ ﻣﻦ
ﺍﻟﻌﺮﺏ ﺇﻻ ﳏﺬﻭﻑ ﺍﻟﻌﺮﻭﺽ :ﻭﻫﻮ ﺃﻥ ﳛﺬﻑ ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﺳﺒﺐ ﻭﻫﻮ ﺗﻦ ﻓﻴﺒﻘﻰ ﻓﺎﻋﻼﹰ ﻭﳛﻮﻝ ﺇﱃ
ﻣﺜﻞ ﻭﺯﻧﻪ ﻓﻴﺼﲑ ﻓﺎﻋﻠﻦ .
ﻭﻋﺬﺭﻩ ﺃﻧﻪ ﺻﺮﻉ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﻏﲑ ﺇﻋﺎﺩﺓ ﺍﻟﻘﺎﻓﻴﺔ ،ﻭﺃﻳﻀﺎﹰ ﻓﺈﻧﻪ ﺍﻋﺘﱪ ﺍﻷﺻﻞ ،ﻷﻧﻪ ﺃﺻﻞ ﺩﺍﺋﺮﺓ ﺍﻟﺮﻣﻞ،
ﻓﺄﺗﻰ ﺎ ﻋﻠﻰ ﺍﻷﺻﻞ؛ ﻟﻴﻌﻠﻢ ﺃﻥ ﺃﺻﻠﻬﺎ ﺫﻟﻚ .ﻭﺃﻣﺎ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻴﻪ ﻷﻧﻪ ﻣﺼﺮﻉ ﻣﻘﻔﻰ .
ﻳﺼﻒ ﺍﻷﺳﺪ ﻭﻗﺘﺎﻝ ﺑﺪﺭ ﺇﺑﺎﻩ ﻭﺧﺮﺝ ﺑﺪﺭ ﺑﻦ ﻋﻤﺎﺭٍ ﺇﱃ ﺃﺳﺪٍ ،ﻓﻬﺮﺏ ﺍﻷﺳﺪ ﻣﻨﻪ! ﻭﻛﺎﻥ ﺧﺮﺝ ﻗﺒﻠﻪ ﺇﱃ
ﺃﺳﺪ ﺁﺧﺮ ﻓﻬﺎﺟﻪ ﻋﻦ ﺑﻘﺮﺓٍ ﺍﻓﺘﺮﺳﻬﺎ ،ﺑﻌﺪ ﺃﻥ ﺷﺒﻊ ﻭﺛﻘﻞ ،ﻓﻮﺛﺐ ﻋﻠﻰ ﻛﻔﻞ ﻓﺮﺳﻪ ،ﻓﺄﻋﺠﻠﻪ ﻋﻦ ﺍﺳﺘﻼﻝ
ﺳﻴﻔﻪ ،ﻓﻀﺮﺑﻪ ﺑﺴﻮﻃﻪ ،ﻭﺩﺍﺭ ﺍﳉﻴﺶ ﺑﻪ ﻓﻘﺘﻞ .ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ:
ﻤﻁﺭ ﺘﺯﻴﺩ ﺒﻪ ﺍﻟﺨﺩﻭﺩ ﻤﺤﻭﻻ ﻓﻲ ﺍﻟﺨﺩ ﺃﻥ ﻋﺯﻡ ﺍﻟﺨﻠﻴﻁ ﺭﺤﻴﻼ
ﺃﻥ ﰲ ﻗﻮﻟﻪ :ﺃﻥ ﻋﺰﻡ ﺍﳋﻠﻴﻂ ﻣﻔﺘﻮﺣﺔ ﺍﻷﻟﻒ ،ﻭﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ ﻣﺼﺪﺭﺍﹰ .ﻭﻣﻌﻨﺎﻩ :ﻷﻥ ﻋﺰﻡ .ﺃﻭ ﻷﺟﻞ
ﺃﻥ ﻋﺰﻡ ﻭﻣﺜﻠﻪ" :ﺃﻥ ﻛﺎﻥ ﺫﺍ ﻣﺎﻝٍ" ﻭﳚﻮﺯ ﻛﺴﺮﻫﺎ ،ﻓﺘﻜﻮﻥ ﺷﺮﻃﺎﹰ ﻭﺟﻮﺍﺑﻪ ﳏﺬﻭﻑ .ﺃﻭ ﺇﻥ ﻋﺰﻡ ﺍﳋﻠﻴﻂ
ﺭﺣﻴﻼ :ﺃﻱ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﺮﺣﻴﻞ ،ﻓﺤﺬﻑ ﺍﳉﺎﺭ ﻛﻘﻮﻝ ﻋﻨﺘﺮﺓ .
ﻭﻟﻘﺩ ﺃﺒﻴﺕ ﻋﻠﻰ ﺍﻟﻁﻭﻯ ﻭﺃﻅﻠﻪ
ﻳﻘﻮﻝ :ﺗﺸﺎﺑﻪ ﺍﳋﻠﻘﺎﻥ؛ ﻣﻨﻚ ﻭﻣﻦ ﺍﻷﺳﺪ ﰲ ﺍﻹﻗﺪﺍﻡ ،ﻭﺍﺧﺘﻠﻔﺎ ﰲ ﺑﺬﻝ ﺍﳌﻄﺎﻋﻢ ،ﻓﺈﻧﻚ ﺗﺒﺬﻝ ﻣﺄﻛﻮﻟﻚ،
ﻭﻫﻮ ﻳﻀﻦ ﺑﻪ ﻭﻳﺬﺏ ﻋﻨﻪ.
ﻤﺘﻨﺎﹰ ﺃﺯﻝ ﻭﺴﺎﻋﺩﺍﹰ ﻤﻔﺘﻭﻻ ﺃﺴﺩ ﻴﺭﻯ ﻋﻀﻭﻴﻪ ﻓﻴﻙ ﻜﻠﻴﻬﻤﺎ
ﺍﳌﱳ :ﺍﻟﺼﻠﺐ .ﻭﺍﻷﺯﻝ :ﺍﻷﺭﺳﺦ ﺍﳌﻤﺴﻮﺡ ﺍﻟﻌﺠﺰ .ﻭﺍﳌﻔﺘﻮﻝ :ﺍﻟﻘﻮﻱ ﺍﳌﻜﻠﻢ .
ﻳﻘﻮﻝ :ﺭﺃﻯ ﺍﻷﺳﺪ ﻓﻴﻚ ﻣﺘﻨﻪ ﺍﻷﺯﻝ ،ﻭﺳﺎﻋﺪﻩ ﺍﳌﻔﺘﻮﻝ ،ﻭﺫﻟﻚ ﻣﻦ ﻋﻠﻢ ﺍﻟﺸﺠﺎﻉ ﺍﻟﺒﻄﻞ .
ﻴﺄﺒﻰ ﺘﻔﺭﺩﻫﺎ ﻟﻬﺎ ﺍﻟﺘﻤﺜﻴﻼ ﻓﻲ ﺴﺭﺝ ﻅﺎﻤﺌﺔ ﺍﻟﻔﺼﻭﺹ ﻁﻤﺭ ﺓٍ
ﺍﻟﻈﺎﻣﺌﺔ :ﻗﻠﻴﻠﺔ ﺍﻟﻠﺤﻢ .ﻭﺍﻟﻔﺼﻮﺹ :ﺍﳌﻔﺎﺻﻞ ،ﻭﺍﺣﺪﻫﺎ ﻓﺺ .ﻭﺍﻟﻄﻤﺮﺓ :ﺍﻟﻮﺛﺎﺑﺔ ،ﻭﻗﻴﻞ :ﺍﳌﺮﺗﻔﻌﺔ
ﺍﻟﺸﺎﺧﺼﺔ .
ﻳﻘﻮﻝ :ﻧﻈﺮ ﺇﻟﻴﻚ ﺍﻷﺳﺪ ﻭﺃﻧﺖ ﻋﻠﻰ ﻓﺮﺱ ﻟﻄﻴﻔﺔ ﺍﻷﻭﺻﺎﻝ ،ﻳﺄﰉ ﺗﻔﺮﺩ ﻫﺬﺍ ﺍﻟﻔﺮﺱ ﺑﺎﻟﻜﻤﺎﻝ ،ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ
ﻣﺜﻞ ،ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻻ ﳛﺘﺎﺝ ﺻﺎﺣﺒﻪ ﻣﻌﻪ ﺇﱃ ﻓﺮﺱ ﺁﺧﺮ .
ﺘﻌﻁﻲ ﻤﻜﺎﻥ ﻟﺠﺎﻤﻬﺎ ﻤﺎ ﻨﻴﻼ ﻨﻴﺎﻟﺔ ﺍﻟﻁﻠﺒﺎﺕ ﻟﻭﻻ ﺃﻨﻬﺎ
ﻳﻘﻮﻝ :ﺇﺎ ﺗﺪﺭﻙ ﻛﻞ ﻣﺎ ﺗﻄﻠﺒﻪ ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﺍﻟﻌﻨﻖ ،ﻓﻠﻮﻻ ﺃﺎ ﲤﻜﻦ ﻣﻠﺠﻤﻬﺎ ﻣﻦ ﺭﺃﺳﻬﺎ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻬﺎ،
ﻭﻗﻴﻞ :ﺇﻧﻪ ﻭﺻﻒ ﺻﻌﻮﺑﺘﻬﺎ .ﺃﻱ ﻟﻮﻻ ﺃﺎ ﲢﻂ ﺭﺃﺳﻬﺎ ﻟﻠﺠﺎﻡ ،ﳌﺎ ﻛﺎﻥ ﻳﻨﺎﻝ ﺭﺃﺳﻬﺎ ﺃﺣﺪ ،ﻟﻜﻨﻬﺎ ﻣﻜﻨﺖ ﻣﻦ
ﻧﻔﺴﻬﺎ ﻣﻠﺠﻤﻬﺎ ﻓﺄﻣﻜﻦ ﺇﳉﺎﻣﻬﺎ ﻟﺬﻟﻚ .
ﻳﻘﻮﻝ :ﻓﺮﺍﺭﻩ ﺃﺷﺪ ﻣﺮﺍﺭﺓ ﻣﻦ ﺍﻟﻘﺘﻞ ﺍﻟﺬﻱ ﻓﺮ ﻣﻨﻪ .ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﺍﻟﻘﺘﻞ ﺑﺎﳍﺮﺏ .ﻳﻘﻮﻡ ﻟﻪ ﻣﻘﺎﻡ ﺍﻟﻘﺘﻞ؛ ﻷﻧﻪ
ﻳﻌﻴﺶ ﺫﻟﻴﻼﹰ ﻣﻬﻴﻨﺎﹰ ﻭﺍﳌﻮﺕ ﰲ ﺍﻟﻌﺰ ﺧﲑ ﻣﻦ ﺍﻟﻌﻴﺶ ﰲ ﺍﻟﺬﻝ ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﻗﺘﻠﻪ ﻟﻸﺳﺪ ﺃﻛﺮﻡ ﻟﻪ ،ﻓﻜﺄﻥ
ﺍﳌﻮﺕ ﺃﻭﱃ ﻟﻪ ﻷﻧﻪ ﻛﺎﻥ ﻣﻌﺰﺯﺍﹰ .
ﻭﻋﻅ ﺍﻟﺫﻱ ﺍﺘﺨﺫ ﺍﻟﻔﺭﺍﺭ ﺨﻠﻴﻼ ﺘﻠﻑ ﺍﻟﺫﻱ ﺍﺘﺨﺫ ﺍﻟﺠﺭﺍﺀﺓ ﺨﻠ ﺔﹰ
ﺍﳉﺮﺃﺓ ،ﻭﺍﳉﺮﺍﺀﺓ ،ﻭﺍﳉﺴﺎﺭﺓ :ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﺸﻲﺀ .ﻭﺍﳋﻠﺔ :ﺍﻟﺼﺪﺍﻗﺔ ،ﻭﻫﻮ ﻫﺎ ﻫﻨﺎ ﳛﺘﻤﻞ ﺍﳌﺼﺪﺭ .
ﻳﻘﻮﻝ :ﺇﻥ ﻫﻼﻙ ﺍﻷﺳﺪ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﳉﺮﺃﺓ ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻴﻚ ،ﻭﻋﻆ ﺍﻷﺳﺪ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻓﺮ ﻣﻨﻚ ،ﻓﺨﺎﻑ
ﺇﻥ ﺛﺒﺖ ﻟﻚ ﺃﻥ ﺗﻘﺘﻠﻪ ﻛﻤﺎ ﻗﺘﻠﺖ ﺍﻷﻭﻝ .ﻭﻗﺪ ﺭﻭﻯ :ﻭﻋﻆ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ،ﻭﻫﻮ ﺧﱪ ﺍﻻﺑﺘﺪﺍﺀ .
ﻓﻲ ﺍﻟﻨﺎﺱ ﻤﺎ ﺒﻌﺙ ﺍﻹﻟﻪ ﺭﺴﻭﻻ ﻟﻭ ﻜﺎﻥ ﻋﻠﻤﻙ ﺒﺎﻹﻟﻪ ﻤﻘﺴﻤ ﺎﹰ
ﻭﻧﻈﺮ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺛﻴﺎﺑﺎﹰ ﻣﻄﻮﻳﺔﹰ ﺇﱃ ﺟﺎﻧﺒﻪ ﻓﺴﺄﻝ ﻋﻨﻬﺎ .ﻓﻘﻴﻞ ﻟﻪ :ﻫﻲ ﺧﻠﻊ ﺍﻟﻮﻻﻳﺔ .ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺫﻟﻚ
ﺍﻟﻴﻮﻡ ﻋﻠﻴﻼﹰ ﻓﻘﺎﻝ ﺍﺭﲡﺎﻻﹰ:
ﻋﺩﺍﻨﻲ ﺃﻥ ﺃﺭﺍﻙ ﺒﻬﺎ ﺍﻋﺘﻼﻟﻲ ﺃﺭﻯ ﺤﻠﻼﹰ ﻤﻁﻭﺍﺓﹰ ﺤﺴﺎﻨﺎﹰ
ﺍﳊﻠﺔ :ﺛﻮﺑﺎﻥ ،ﺇﺯﺍﺭ ﻭﺭﺍﺩﺀ ،ﻭﻣﻄﻮﺍﺓ :ﺃﻱ ﻣﻄﻮﻳﺔ ﻭﻋﺪﺍﱐ .ﺃﻱ ﺻﺮﻓﲏ ،ﻭﻓﺎﻋﻠﻪ :ﺍﻋﺘﻼﱄ .
ﻳﻘﻮﻝ :ﺃﺭﻯ ﺣﻠﻼﹰ ﻋﻠﻰ ﺟﻨﺒﻚ ﺣﺴﻨﺔ ﻣﻄﻮﻳﺔ ،ﻭﺇﳕﺎ ﻣﻨﻌﲏ ﺃﻥ ﺃﺭﺍﻙ ﻭﻫﻲ ﻋﻠﻴﻚ ﻣﺮﺿﻰ .
ﺃﺘﻁﻭﻱ ﻤﺎ ﻋﻠﻴﻙ ﻤﻥ ﺍﻟﺠﻤﺎﻝ؟ ﻭﻫﺒﻙ ﻁﻭﻴﺘﻬﺎ ﻭﺨﺭﺠﺕ ﻋﻨﻬﺎ
ﻳﻘﻮﻝ :ﺍﺯﺟﺮ ﻣﻦ ﻳﺸﲑ ﻋﻠﻴﻚ ﰲ ﲟﺎ ﻻ ﻳﻠﻴﻖ ﺑﻜﺮﻣﻚ ،ﻓﺈﻧﻪ ﺿﻠﺔ ،ﻭﺇﻥ ﺃﻃﻌﺘﻪ ﰲ ﺫﻟﻚ ﺗﻜﻮﻥ ﻏﲑ ﺳﺎﻟﻚ
ﻃﺮﻳﻖ ﺍﻟﺮﺷﺪ ،ﻓﺈﻧﻪ ﻭﻟﺪ ﺯﻧﺎ ﻭﺍﳊﺮ ﻣﺒﺘﻞٍ ﺑﺄﻣﺜﺎﻟﻪ :ﺃﻱ ﺑﺄﻭﻻﺩ ﺍﻟﺰﻧﺎ .
ﻓﻲ ﻤﺠﻠﺱٍ ﺃﺨﺫ ﺍﻟﻜﻼﻡ ﺍﻟﻠﺫ ﻋﻨﺎ ﻭﺇﺫﺍ ﺍﻟﻔﺘﻰ ﻁﺭﺡ ﺍﻟﻜﻼﻡ ﻤﻌﺭﻀ ﺎﹰ
ﺍﻟﻠﺬ :ﺑﺴﻜﻮﻥ ﺍﻟﺬﺍﻝ ،ﻟﻐﺔﹲ ﰲ ﺍﻟﺬﻱ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻋﺮﺽ ﺍﻟﻔﱴ ﺑﻜﻼﻣﻪ ﺭﺟﻼﹰ ،ﻓﺈﻥ ﺍﳌﻌﲎ ﻳﺄﺧﺬ ﻣﺎ ﻋﺮﺽ ﺑﻪ ﻣﻦ ﺍﻟﻜﻼﻡ .
ﻭﻋﺩﺍﻭﺓ ﺍﻟﺸﻌﺭﺍﺀ ﺒﺌﺱ ﺍﻟﻤﻘﺘﻨﻰ ﻭﻤﻜﺎﻴﺩ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﻗﻌﺔﹲ ﺒﻬﻡ
ﺍﳌﻘﺘﲎ :ﻣﺼﺪﺭ ﻣﻦ ﺍﻗﺘﻨﻴﺖ ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﺍﻛﺘﺴﺒﺘﻪ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺴﻔﻴﻪ ﻟﻀﻌﻒ ﺭﺃﻳﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻭﺍﹰ ،ﺭﺟﻊ ﺿﺮﺭ ﻛﻴﺪﻩ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﻋﺎﺩﻯ ﺷﺎﻋﺮﺍﹰ ﻓﻘﺪ ﺍﻛﺘﺴﺐ
ﺷﺮﺍﹰ ﻃﻮﻳﻼﹰ ﻭﻫﺠﻮﺍﹰ ﻛﺜﲑﺍﹰ ،ﻭﺫﻟﻚ ﺑﺌﺲ ﺍﳌﺪﺧﺮ .
ﻀﻴﻑﹲ ﻴﺠﺭ ﻤﻥ ﺍﻟﻨﺩﺍﻤﺔ ﻀﻴﻔﻨﺎ ﻟﻌﻨﺕ ﻤﻘﺎﺭﻨﺔ ﺍﻟﻠﺌﻴﻡ ﻓﺈﻨﻬﺎ
ﺍﻟﻀﻴﻔﻦ :ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻊ ﺍﻟﻀﻴﻒ ﻣﻦ ﻏﲑ ﺩﻋﻮﺓ .ﺭﻭﻯ :ﻣﻦ ﺍﻟﻨﺪﺍﻣﺔ ﻭﻣﻦ ﺍﻟﻌﺪﺍﻭﺓ .
ﻳﻘﻮﻝ :ﻟﻌﻦ ﺍﷲ ﺻﺤﺒﺔ ﺍﻟﻠﺌﺎﻡ؛ ﻓﺈﺎ ﺗﻌﻘﺐ ﺍﻟﻨﺪﺍﻣﺔ .
ﺯﺭﺀ ﺃﺨﻑ ﻋﻠﻲ ﻤﻥ ﺃﻥ ﻴﻭﺯﻨﺎ ﻏﻀﺏ ﺍﻟﺤﺴﻭﺩ ﺇﺫﺍ ﻟﻘﻴﺘﻙ ﺭﺍﻀﻴﺎ
ﺍﻟﺮﺯﺀ :ﺍﳌﺼﻴﺒﺔ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺭﺿﻴﺖ ﻋﻠﻲ ﳛﺨﻒ ﻋﻠﻲ ﻋﻀﺐ ﻣﻦ ﳛﺴﺪﱐ .ﻭﻣﺜﻠﻪ ﻷﰊ ﻓﺮﺍﺱ:
ﻭﻟﻴﺘﻙ ﺘﺭﻀﻰ ﻭﺍﻷﻨﺎﻡ ﻏﻀﺎﺏ ﻓﻠﻴﺘﻙ ﺘﺤﻠﻭ ﻭﺍﻟﺤﻴﺎﺓ ﻤﺭﻴﺭﺓﹲ
ﻭﻣﺜﻠﻪ ﻵﺧﺮ:
ﻓﻼ ﺯﺍﻝ ﻏﻀﺒﺎﻨﺎﹰ ﻋﻠﻲ ﻟﺌﺎﻤﻬﺎ ﺇﺫﺍ ﺭﻀﻴﺕ ﻋﻨﻲ ﻜﺭﺍﻡ ﻋﺸﻴﺭﺘﻲ
ﻤﻥ ﻏﻴﺭﻨﺎ ،ﻤﻌﻨﺎ ﺒﻔﻀﻠﻙ ﻤﺅﻤﻨﺎ ﺃﻤﺴﻰ ﺍﻟﺫﻱ ﺃﻤﺴﻰ ﺒﺭﺒﻙ ﻜﺎﻓﺭﺍﹰ
ﻳﻘﻮﻝ :ﺃﻣﻄﺮﺗﲏ ﺣﱴ ﺭﻭﻳﺖ ﻭﺷﻜﺮﺗﻚ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻧﻌﻤﻚ ﺑﻠﻐﺘﲏ ﺍﳌﱰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ .
ﻭﺍﻟﻘﻭﻝ ﻓﻴﻙ ﻋﻠﻭ ﻗﺩﺭ ﺍﻟﻘﺎﺌﻝ؟ ! ﻓﻤﺘﻰ ﺃﻗﻭﻡ ﺒﺸﻜﺭ ﻤﺎ ﺃﻭﻟﻴﺘﻨﻲ
ﻳﻘﻮﻝ :ﻣﱴ ﳝﻜﻨﲏ ﺃﻥ ﺃﻗﻮﻡ ﺑﺸﻜﺮ ﻣﺎ ﺃﻭﻟﻴﺘﲏ ﻣﻦ ﺍﻟﻨﻌﻢ؟ ﻓﺄﻧﺎ ﺇﺫﺍ ﺷﻜﺮﺗﻚ ﻭﻣﺪﺣﺘﻚ ،ﻓﺈﻥ ﻣﺪﺣﻲ ﻓﻴﻚ
ﻳﺮﻓﻊ ﻗﺪﺭﻱ ﻭﻳﺸﺮﻓﲏ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻧﻌﻤﺔ ﻣﻨﻚ ﻋﻠﻲ ،ﳚﺐ ﺍﻟﻘﻴﺎﻡ ﺑﺸﻜﺮﻫﺎ ،ﻭﺫﻟﻚ ﺍﻟﺸﻜﺮ ﻧﻌﻤﺔﹲ ،ﻓﺈﺫﺍ
ﻛﺎﻥ ﺍﳊﺎﻝ ﻫﺬﺍ ،ﻛﻴﻒ ﳝﻜﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺸﻜﺮﻙ؟ ﺃﺧﺬﻩ ﻣﻦ ﻗﻮﻝ ﳏﻤﻮﺩ ﺍﻟﻮﺭﺍﻕ:
ﻋﻠﻲ ﻟﻪ ﻓﻲ ﻤﺜﻠﻬﺎ ﻴﺠﺏ ﺍﻟﺸﻜﺭ ﺇﺫﺍ ﻜﺎﻥ ﺸﻜﺭﻱ ﻨﻌﻤﺔ ﺍﷲ ﻨﻌﻤ ﺔﹰ
ﻭﺇﻥ ﺩﻨﺕ ﺍﻷﻴﺎﻡ ﻭﺍﺘﺼﻝ ﺍﻟﻌﻤﺭ ﻓﻜﻴﻑ ﺃﺩﺍﺀ ﺍﻟﺸﻜﺭ ﺇﻻ ﺒﻌﻭﻨﻪ؟
ﻭﻛﺎﻥ ﺑﺪﺭ ﻗﺪ ﺗﺎﺏ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ﻣﺮﺓﹰ ﺑﻌﺪ ﺃﺧﺮﻯ ،ﻓﺮﺁﻩ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻳﻮﻣﺎﹰ ﻳﺸﺮﺏ ﻓﻘﺎﻝ ﻟﻪ:
ﺸﺭﻜﺎﺅﻩ ﻓﻲ ﻤﻠﻜﻪ ﻻ ﻤﻠﻜﻪ ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻤﻠﻙ ﺍﻟﺫﻱ ﻨﺩﻤﺎﺅﻩ
ﻳﻘﻮﻝ :ﺇﻥ ﻧﺪﻣﺎﺀﻩ ﺷﺮﻛﺎﺅﻩ ﰲ ﻣﻠﻜﻪ ﺃﻱ ﻣﺎﻟﻪ ﻣﺒﺬﻭﻝ ﻟﻨﺪﻣﺎﺋﻪ ،ﻭﺃﻣﺎ ﻣﻠﻜﻪ ﻭﺭﺋﺎﺳﺘﻪ ﻓﻤﺨﺘﺼﺔ ﺑﻪ ،ﻻ
ﻳﺸﺮﻛﻪ ﻓﻴﻬﺎ ﻏﲑﻩ؛ ﻷﻥ ﺑﺬﻟﻪ ﻏﲑ ﺟﺎﺋﺰ ﻭﻣﺜﻠﻪ:
ﻗﻮﻟﻪ :ﺳﻴﺪﻧﺎ ﺃﺭﺍﺩ ﻳﺎ ﺳﻴﺪﻧﺎ ،ﻓﺤﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ .ﻭﺭﺍﻗﺼﺔ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .
ﻳﻘﻮﻝ :ﺃﻧﺖ ﺗﻌﻠﻢ ﺑﻜﻞ ﺷﻲﺀ ﺧﻔﻲ ﻳﻌﺠﺰ ﺍﻟﻨﺎﺱ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ،ﻭﻟﻮ ﺳﺄﻟﻨﺎ ﻏﲑﻙ ﱂ ﳚﺐ ،ﻓﺄﺧﱪﻧﺎ ﻋﻦ ﻫﺬﻩ
ﺍﳉﺎﺭﻳﺔ ،ﻫﻞ ﻗﺎﺑﻠﺘﻚ ﻭﻫﻲ ﺗﺮﻗﺺ ،ﺃﻭ ﺗﻌﺒﺖ ﻓﺮﻓﻌﺖ ﺭﺟﻠﻬﺎ ﻣﻦ ﺍﻟﺘﻌﺐ؟ ﻷﺎ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺭﺟﻞ
ﻭﺍﺣﺪﺓ .
ﻭﺃﺩﻳﺮﺕ ﻓﺴﻘﻄﺖ ﻓﻘﺎﻝ ﰲ ﺍﳊﺎﻝ:
ﻭﻻ ﺍﺸﺘﻜﺕ ﻤﻥ ﺩﻭﺍﺭﻫﺎ ﺃﻟﻤﺎ ﻤﺎ ﻨﻘﻠﺕ ﻓﻲ ﻤﺸﻴﺌﺔٍ ﻗﺩﻤﺎ
ﺭﻭﻯ :ﻣﺸﻴﺌﺔ ﻭﻣﺸﻴﺔٍ ﺑﺎﻟﺘﺼﻐﲑ .
ﻋﻠﻰ ﺍﻷﻭﻝ :ﻣﺎ ﻧﻘﻠﺖ ﻗﺪﻣﺎﹰ ﺑﺈﺭﺍﺩﺓ ﻣﻨﻬﺎ ﻭﻻ ﺍﺷﺘﻜﺖ ﻣﻦ ﺩﻭﺍﺭﻫﺎ ،ﺣﲔ ﺳﻘﻄﺖ ﻣﻦ ﺍﻷﱂ؛ ﻷﺎ ﻟﻴﺴﺖ ﳑﺎ
ﳛﺲ .
ﻭﻋﻠﻰ ﺍﻷﺧﺮﻯ :ﻣﺎ ﻧﻘﻠﺖ ﻗﺪﻣﺎﹰ ﰲ ﻣﺸﻴﺔٍ ،ﻷﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺎﺷﻴﺔ ،ﻓﻠﻢ ﺗﻨﻘﻞ ﻗﺪﻣﺎﹰ .
ﻴﻔﻌﻝ ﺃﻓﻌﺎﻟﻬﺎ ﻭﻤﺎ ﻋﺯﻤﺎ ﻟﻡ ﺃﺭ ﺸﺨﺼﺎﹰ ﻤﻥ ﻗﺒﻝ ﺭﺅﻴﺘﻬﺎ
ﻳﻘﻮﻝ :ﱂ ﺃﺭ ﺷﺨﺼﺎﹰ ﺳﻮﺍﻫﺎ ﻳﻔﻌﻞ ﻣﺜﻞ ﺃﻓﻌﺎﳍﺎ ،ﻣﻦ ﻏﲑ ﻋﺰﻡ ﻭﻗﺼﺪ .
ﺃﻁﺭﺒﻬﺎ ﺃﻥ ﺭﺃﺘﻙ ﻤﺒﺘﺴﻤﺎ ﻓﻼ ﺘﻠﻤﻬﺎ ﻋﻠﻰ ﺘﻭﺍﻗﻌﻬﺎ
ﺗﻮﺍﻗﻌﻬﺎ :ﺃﻱ ﺭﻗﺼﻬﺎ .
ﻳﻘﻮﻝ :ﻻ ﺗﻠﻤﻬﺎ ﻋﻠﻰ ﺭﻗﺼﻬﺎ ،ﻷﺎ ﺗﺪﺍﺧﻠﻬﺎ ﺍﻟﻄﺮﺏ ،ﻓﺮﻗﺼﺖ ﺳﺮﻭﺭﺍﹰ ﳌﺎ ﺭﺃﺗﻚ ﻣﺒﺘﺴﻤﺎﹰ .
ﻭﻗﻴﻞ :ﺗﻮﺍﻗﻌﻬﺎ :ﺳﻘﻮﻃﻬﺎ .ﻳﻌﲏ .ﻻ ﺗﻠﻤﻬﺎ ﻋﻠﻰ ﺳﻘﻮﻃﻬﺎ؛ ﻷﺎ ﳌﺎ ﺭﺃﺗﻚ ﺿﺎﺣﻜﺎﹰ ﻃﺮﺑﺖ ﻓﺴﻘﻄﺖ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﻓﻴﻬﺎ ﺃﻱ ﺍﻟﻠﻌﺒﺔ ﻧﻔﺴﻬﺎ:
ﻟﻔﺎﺨﺭ ﻜﺴﻴﺕ ﻓﺨﺭﺍﹰ ﺒﻪ ﻤﻀﺭ ﺇﻥ ﺍﻷﻤﻴﺭ ﺃﺩﺍﻡ ﺍﷲ ﺩﻭﻟﺘﻪ
ﻳﻘﻮﻝ :ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﺘﺨﺮ ﺇﻻ ﻣﻦ ﱂ ﻳﻠﺤﻘﻪ ﺿﻴﻢ ﻭﺫﻝ ﻣﻦ ﻗﺒﻞ ﺃﺣﺪ ،ﻭﻟﻦ ﻳﻜﻮﻥ ﺃﺣﺪ ﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻻ
ﺃﻧﺖ ،ﻭﻣﻦ ﻳﻜﻮﻥ ﻣﺪﺭﻛﺎﹰ ﳌﺎ ﺭﺍﻣﻪ ،ﻻ ﻳﻨﺎﻡ ﻋﻦ ﺃﻋﺪﺍﺋﻪ ﻭﳏﺎﺭﺑﺘﻬﻢ .
ﻟﻴﺱ ﻫﻤﺎﹰ ﻤﺎ ﻋﺎﻕ ﻋﻨﻪ ﺍﻟﻅﻼﻡ ﻟﻴﺱ ﻋﺯﻤﺎﹰ ﻤﺎ ﻤﺭﺽ ﺍﻟﻤﺭﺀ ﻓﻴﻪ
ﻧﺼﺐ ﻋﺰﻣﺎﹰ ﻭﳘﺎﹰ ،ﻷﻤﺎ ﺧﱪﺍ ﻟﻴﺲ ،ﻭﺍﲰﻪ ﻣﺎ ﻭﺻﻠﺘﻪ ﻣﺮﺽ :ﺃﻱ ﻓﺮﻁ .ﻭﺍﳍﻢ :ﺍﳍﻤﺔ ﻫﺎ ﻫﻨﺎ .
ﻳﻘﻮﻝ :ﻛﻞ ﻋﺰﻡ ﳝﺮﺽ ﻓﻴﻪ ﺍﳌﺮﺀ ﻭﻳﻔﺘﺮ ﺩﻭﻥ ﺇﻣﻀﺎﺋﻪ ،ﻓﻠﻴﺲ ﺑﻌﺰﻡ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ،ﻭﻛﻞ ﻫﻢ ﳝﻨﻊ ﺩﻭﻥ
ﺇﻣﻀﺎﺋﻪ ﻇﻼﻡ ﺍﻟﻠﻴﻞ ،ﻓﻠﻴﺲ ﺫﻟﻚ ﻢ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ .
ﻩ ﻏﺫﺍﺀ ﺘﻀﻭﻱ ﺒﻪ ﺍﻷﺠﺴﺎﻡ ﻭﺍﺤﺘﻤﺎﻝ ﺍﻷﺫﻯ ﻭﺭﺅﻴﺔ ﺠﺎﻨﻲ
ﻭﺭﻭﻯ :ﺗﺘﻮﻱ ﺑﻪ ﺍﻷﺟﺴﺎﻡ .ﺃﻱ ﻠﻚ .ﻭﺗﻀﻮﻱ :ﺃﻱ ﺰﻝ .
ﻳﻘﻮﻝ :ﺇﻥ ﲢﻤﻞ ﺍﻷﺫﻯ ﻭﺭﺅﻳﺔ ﻣﻦ ﻳﺆﺫﻳﻚ ﻭﳚﲏ ﻋﻠﻴﻚ ﻏﺬﺍﺀ ﺗﺒﻠﻰ ﺑﻪ ﺍﻷﺟﺴﺎﻡ ﻭﺰﻝ .
ﺭﺏ ﻋﻴﺵ ﺃﺨﻑ ﻤﻨﻪ ﺍﻟﺤﻤﺎﻡ ﺫﻝ ﻤﻥ ﻴﻐﺒﻁ ﺍﻟﺫﻟﻴﻝ ﺒﻌﻴﺵ
ﻳﻘﻮﻝ :ﺇﻥ ﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ ﻻ ﳝﺘﻨﻊ ﺃﺣﺪ ﻣﻦ ﺿﻴﻤﻪ ،ﻭﺍﻟﺪﻫﺮ ﻗﺪ ﺻﺎﺭ ﻣﻦ ﺃﺳﺎﺭﺍﻩ ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﺷﺎﺀ ،ﻭﳝﻨﻊ
ﺿﺮﺭﻩ ﻋﻦ ﺍﻟﻨﺎﺱ ،ﻭﻣﻦ ﲨﻠﺔ ﺣﺎﺳﺪﻱ ﻳﺪﻳﻪ :ﺍﻟﻐﻤﺎﻡ ﺍﳌﻀﺮﻭﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﺴﺨﺎﺀ ،ﻓﻴﺤﺴﺪ ﻳﺪﻳﻪ ﻋﻠﻰ
ﺟﻮﺩﻩ .
ﻻﻝ ﺠﻭﺩﺍﹰ ﻜﺄﻥ ﻤﺎﻻﹰ ﺴﻘﺎﻡ ﻴﺘﺩﺍﻭﻯ ﻤﻥ ﻜﺜﺭﺓٍ ﺍﻟﻤﺎﻝ ﺒﺎﻹﻕ
ﻧﺼﺐ ﺟﻮﺩﺍ .ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ.ﻭﻗﻴﻞ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ؛ ﻷﻥ ﻣﺎ ﻇﻬﺮ ﻣﻦ ﺍﻟﻜﻼﻡ ﻳﺪﻝ ﻋﻠﻴﻪ :ﺃﻱ ﳚﻮﺩ
ﺟﻮﺩﺍﹰ .
ﻳﻘﻮﻝ :ﻛﺄﻥ ﺍﻟﻐﲎ ﻋﻨﺪﻩ ﻣﺮﺽ ﻳﺮﻳﺪ ﺇﺯﺍﻟﺘﻪ ،ﻓﻴﺘﺪﺍﻭﻯ ﻣﻨﻪ ﺑﺎﻹﻗﻼﻝ ﻭﺍﻹﻧﻔﺎﻕ ،ﻭﻛﺄﻥ ﺍﻹﻗﻼﻝ ﻋﺎﻓﻴﺔ ،ﻓﻬﻮ
ﻳﺮﻳﺪ ﲜﻮﺩﻩ ﺇﺯﺍﻟﺔ ﺍﻟﺴﻘﻢ ﻋﻨﻪ ﻭﻃﻠﺐ ﺍﻟﻌﺎﻓﻴﺔ .
ﺭﻭﻯ ﻧﻔﺪﺕ ﻗﺒﻞ ﻳﻨﻔﺪ :ﺃﻱ ﻓﻨﻴﺖ .ﻭﺭﻭﻯ ﻓﻘﺪﺕ ﻗﺒﻞ ﻳﻨﻔﺬ ﺍﻹﻗﺪﺍﻡ .ﻭﻧﻔﻮﺱ :ﺭﻓﻊ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﳘﻢ،
ﻭﺍﻧﱪﺕ :ﺃﻱ ﺍﻧﺪﻓﻌﺖ ﻭﻋﺮﺿﺖ .ﺃﻣﺎ ﺑﺎﻟﺬﺍﻝ :ﻓﻤﻌﻨﺎﻩ ﺇﺫﺍ ﺍﻧﱪﺕ ﻧﻔﻮﺳﻬﻢ ﻟﻠﻘﺘﺎﻝ ﺳﺒﻘﺖ ﺇﱃ ﺍﻷﻋﺪﺍﺀ ﻗﺒﻞ
ﺳﺒﻖ ﺇﻗﺪﺍﻡ ﺃﻋﺪﺍﺋﻬﻢ ،ﻭﺑﺎﻟﺪﺍﻝ :ﻣﻌﻨﺎﻩ ﺃﻥ ﻧﻔﻮﺳﻬﻢ ﺇﺫﺍ ﺍﻧﱪﺕ ﻟﻘﺘﺎﻝ ﻓﻨﻴﺖ ﺑﺎﻟﻘﺘﺎﻝ ﻗﺒﻞ ﺃﻥ ﻳﻔﲎ ﺍﻹﻗﺪﺍﻡ:
ﺃﻱ ﻳﻘﺘﻠﻮﻥ ﰲ ﺍﳊﺎﻝ ،ﻭﻟﻴﺲ ﳍﻢ ﺇﺣﺠﺎﻡ .
ﻗﺩ ﻜﻔﺘﻙ ﺍﻟﺼﻔﺎﺌﺢ ﺍﻷﻗﻼﻡ ﻭﻜﻔﺘﻙ ﺍﻟﺼﻔﺎﺌﺢ ﺍﻟﻨﺎﺱ ﺤﺘﻰ
ﺍﻟﻌﺬﺍﻓﺮ :ﺍﳉﻤﻞ ﺍﻟﺸﺪﻳﺪ .ﻭﺍﻟﻀﻔﻮﺭ :ﲨﻊ ﺍﻟﻀﻔﺮ ،ﻭﻫﻮ ﺣﺰﺍﻡ ﺍﻟﺮﺣﻞ .ﻭﻧﺼﺐ ﻣﺸﻤﺮﺍ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ
ﺍﻟﺘﺂﺀ ﻣﻦ ﺭﻛﺒﺖ ﻭﺍﳍﺎﺀ ﰲ ﺇﻟﻴﻬﺎ ﻟﻸﻣﻮﺭ ،ﻭﺍﳍﻴﺠﺎﻭﺍﺕ .ﻭﺃﺭﺍﺩ ﺑﺎﻟﻘﻠﻖ ﺍﻟﻀﻔﻮﺭ :ﺃﻱ ﺃﻥ ﺍﳊﺰﺍﻡ ﻛﺎﻥ ﻗﺪ ﻗﻠﻖ
ﻟﻠﺠﻬﺪ ،ﻭﻃﻮﻝ ﺍﻟﺴﲑ .ﻭﻗﻴﻞ :ﻳﻘﺎﻝ ﻟﻠﺠﻤﻞ ﺍﻟﺼﻌﺐ ﺇﻧﻪ ﻗﻠﻖ ﺍﻟﻀﻔﻮﺭ .
ﺍﳌﻌﲎ :ﻃﻠﺒﺖ ﻫﺬﻩ ﺍﻟﺼﻌﺒﺔ ﺍﻟﺸﺪﻳﺪﺓ ،ﻣﺮﺓ ﺭﺍﺟﻼﹰ ،ﻭﻣﺮﺓ ﺭﺍﻛﺒﺎﹰ ،ﻟﺒﻌﲑ ﻗﺪ ﺟﻬﺪﻩ ﺍﻟﺴﻔﺮ ﺣﱴ ﻗﻠﻖ ﺿﻔﻮﺭﻩ .
ﻭﺁﻭﻨﺔﹰ ﻋﻠﻰ ﻗﺘﺩ ﺍﻟﺒﻌﻴﺭ ﺃﻭﺍﻨﺎﹰ ﻓﻲ ﺒﻴﻭﺕ ﺍﻟﺒﺩﻭ ﺭﺤﻠﻲ
ﺁﻭﻧﺔ :ﲨﻊ ﺃﻭﺍﻥ .
ﻳﻘﻮﻝ :ﺃﻛﻮﻥ ﻣﺮﻩ ﰲ ﺑﻴﻮﺕ ﺍﻟﺒﺪﻭ ،ﻭﺭﺣﻠﻲ ﳏﻄﻮﻁ ﻫﻨﺎﻙ .ﻭﺃﺯﻣﻨﺔ ﻋﻠﻰ ﻗﺘﺪ ﺍﻟﺒﻌﲑ .ﻭﺟﻌﻞ ﺳﲑﻩ ﺃﻛﺜﺮ ﻣﻦ
ﺍﺳﺘﻘﺮﺍﺭﻩ.
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺭﺣﻠﻪ ﻳﻜﻮﻥ ﰲ ﺑﻴﻮﺕ ﺍﻟﺒﺪﻭ ﻣﺮﺓ ﺃﻱ ﻳﺘﺮﻙ ﺭﺣﻠﻪ ﻓﻴﻬﺎ ﻭﻳﺴﲑ ﺭﺍﺟﻼﹰ ،ﻭﻣﺮﺓ .ﳛﻤﻞ ﻋﻠﻰ
ﺍﻟﺒﻌﲑ .ﻭﻫﻮ ﻣﺜﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﻭﺃﺭﺍﺩ ﺑﺎﻟﺮﺣﻞ :ﺁﻟﺔ ﺍﻟﺴﻔﺮ .ﻭﺍﻟﻘﺘﺪ ﻭﺍﻟﻘﺘﺐ ﻭﺍﻟﻘﺘﺐ ﺭﻭﻳ ﺎ .ﻭﻫﻮ
ﺧﺸﺐ ﺍﻟﺮﺣﻞ .
ﻭﺃﻨﺼﺏ ﺤﺭ ﻭﺠﻬﻲ ﻟﻠﻬﺠﻴﺭ ﺃﻋﺭﺽ ﻟﻠﺭﻤﺎﺡ ﺍﻟﺼﻡ ﻨﺤﺭﻱ
ﺃﻋﺮﺽ :ﺃﻱ ﺃﻟﻘﻰ ﺍﻟﺮﻣﺎﺡ ﺑﻨﺤﺮﻱ .ﻭﺣﺮ ﻛﻞ ﺷﻲﺀ :ﺧﺎﻟﺼﻪ .ﻭﺍﳍﺠﲑ :ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺸﺘﺪ ﻓﻴﻪ ﺍﳊﺮ .
ﻣﻌﻨﺎﻩ :ﺃﺣﺎﺭﺏ ﻣﺮﺓ ﻓﺄﻟﻘﻰ ﺍﻟﺮﻣﺎﺡ ﺑﻨﺤﺮﻱ ،ﻭﻣﺮﺓ ﺃﺳﲑ ﻣﻘﺎﺑﻼﹰ ﺷﺪﺓ ﺍﳊﺮ ﺑﻮﺟﻬﻲ ﻭﻗﺖ ﺍﳍﺎﺟﺮﺓ؛ ﺭﺟﺎﺀ ﺃﻥ
ﺃﺩﺭﻙ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ .
ﻭﺃﻭﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﺠﻭﻫﺎﹰ ﻻ ﺘﻌﺭﺽ ﻓﻲ ﺍﻟﺴﺒﺎﺏ ﺘﻌﺭﺽ ﻟﻠﻁﻌﺎﻥ ﺇﺫﺍ ﺍﻟﺘﻘﻴﻨﺎ
ﻜﺄﻨﻲ ﻤﻨﻪ ﻓﻲ ﻗﻤﺭٍ ﻤﻨﻴﺭ ﻭﺃﺴﺭﻯ ﻓﻲ ﻅﻼﻡ ﺍﻟﻠﻴﻝ ﻭﺤﺩﻱ
ﻳﻘﻮﻝ :ﺇﻥ ﻫﺠﻴﺖ ﻛﻨﺖ ﻧﺼﻒ ﺃﻋﻤﻰ ،ﻭﺇﻥ ﻣﺪﺣﺖ ﻛﻨﺖ ﻧﺼﻒ ﺑﺼﲑ ،ﻓﺄﻧﺖ ﻧﺎﻗﺺ ﰲ ﺍﳊﺎﻟﲔ .ﻭﺃﻧﺖ
ﺗﻌﺎﺩﻳﲏ؛ ﻷﱐ ﻓﺼﻴﺢ ،ﻭﻟﺴﺖ ﺑﺄﻟﻜﻦ ﻣﺜﻠﻚ ،ﻭﺗﺒﻐﻀﲏ؛ ﻷﱐ ﺑﺼﲑ ﻏﲑ ﺃﻋﻮﺭ .ﻭﺭﻭﻯ ﻭﲤﻘﺘﻨﺎ.
ﻭﻟﻜﻥ ﻀﺎﻕ ﻓﺘﺭ ﻋﻥ ﻤﺴﻴﺭ ﻓﻠﻭ ﻜﻨﺕ ﺍﻤﺭﺀﺍ ﻴﻬﺠﻰ ﻫﺠﻭﻨﺎ
ﺍﳍﺠﺎﺀ ﻻ ﳎﺎﻝ ﻟﻚ ﻓﻴﻪ ،ﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﺴﲑ ﰲ ﻓﺘﺮ ﻣﻦ ﺍﻷﺭﺽ ﻭﻗﺎﻝ ﳝﺪﺡ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ
ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳋﺼﻴﱯ ،ﻭﻫﻮ ﺣﻴﻨﺌﺬٍ ﻳﺘﻘﻠﺪ ﺍﻟﻘﻀﺎﺀ ﺑﺄﻧﻄﺎﻛﻴﺔ:
ﻴﺨﻠﻭ ﻤﻥ ﺍﻟﻬﻡ ﺃﺨﻼﻫﻡ ﻤﻥ ﺍﻟﻔﻁﻥ ﺃﻓﺎﻀﻝ ﺍﻟﻨﺎﺱ ﺃﻏﺭﺍﺽ ﻟﺫﺍ ﺍﻟﺯﻤﻥ
ﺃﻓﺎﺿﻞ ﺍﻟﻨﺎﺱ :ﲨﻊ ﺃﻓﻀﻞ .ﻭﺍﻷﻏﺮﺍﺽ :ﲨﻊ ﺍﻟﻐﺮﺽ ،ﻭﻫﻮﺍ ﻣﺎ ﻳﻨﺼﺐ ﻟﻠﺮﻣﻲ ،ﻛﺎﳍﺪﻑ .ﻭﺍﻟﻔﻄﻦ :ﲨﻊ
ﻓﻄﻨﺔﹲ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻔﻀﻼﺀ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻣﻘﺼﻮﺩﻭﻥ ﺑﺎﻟﺸﺮ ﻭﺍﳊﻮﺍﺩﺙ ،ﻛﺎﻷﻫﺪﺍﻑ ،ﻓﻤﻦ ﻫﻮ ﺃﺧﻠﻰ ﻣﻦ
ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﻨﺔ ،ﻓﻬﻮ ﺃﺧﻼﻫﻢ ﻣﻦ ﺍﳍﻢ .ﻭﻣﺜﻠﻪ ﻻﺑﻦ ﺍﳌﻌﺘﺰ:
ﻭﻤﺭﺍﺭﺓ ﺍﻟﺩﻨﻴﺎ ﻟﻤﻥ ﻋﻘﻼ ﻭﺤﻼﻭﺓ ﺍﻟﺩﻨﻴﺎ ﻟﺠﺎﻫﻠﻬﺎ
ﺸﺭ ﻋﻠﻰ ﺍﻟﺤﺭ ﻤﻥ ﺴﻘﻡٍ ﻋﻠﻰ ﺒﺩﻥ ﻭﺇﻨﻤﺎ ﻨﺤﻥ ﻓﻲ ﺠﻴﻝٍ ﺴﻭﺍﺴﻴ ﺔٍ
ﺍﳉﻴﻞ :ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻭﺳﻮﺍﺳﻴﺔ :ﲨﻊ ﺳﻮﺍﺀ ﻋﻠﻰ ﻏﲑ ﻗﻴﺎﺱ .ﻭﻻ ﻳﺴﺘﻌﻤﻞ ﺇﻻ ﰲ ﺍﻟﺸﺮ .
ﻳﻘﻮﻝ :ﳓﻦ ﻓﻴﻤﺎ ﺑﲔ ﺃﻣﺔ ﺳﻮﺍﺀٌ ﰲ ﺍﻟﺸﺮ ،ﻟﻴﺲ ﻓﻴﻬﻢ ﺷﺮﻳﻒ ﻭﻻ ﻛﺮﱘ ،ﻣﻨﻬﻢ ﺃﺷﺮﺍﺭ ،ﺃﺿﺮ ﻋﻠﻰ ﺍﳊﺮ ﻣﻦ
ﺍﻟﺴﻘﻢ ﻋﻠﻰ ﺍﻟﺒﺪﻥ .
ﻭﻟﻭ ﻜﺎﻥ ﺫﺍ ﻋﻘﻝٍ ﻟﻜﻨﺕ ﺃﻋﺎﻗﻠﻪ ﺃﺤﺎﻤﻘﻪ ﺤﺘﻰ ﻴﻘﺎﻝ ﺴﺠﻴ ﺔﹲ
ﻓﻴﻬﺘﺩﻱ ﻟﻲ ﻓﻠﻡ ﺃﻗﺩﺭ ﻋﻠﻰ ﺍﻟﻠﺤﻥ ﻭﻜﻠﻤﺔٍ ﻓﻲ ﻁﺭﻴﻕٍ ﺨﻔﺕ ﺃﻋﺭﺒﻬﺎ
ﺍﻟﻠﺤﻦ ﺑﺎﻟﺴﻜﻮﻥ :ﺍﻟﻌﺪﻭﻝ ﺑﺎﻟﻜﻼﻡ ﻋﻦ ﻇﺎﻫﺮﻩ .ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﻟﺘﻌﺮﻓﻨﻬﻢ ﰲ ﳊﻦ ﺍﻟﻘﻮﻝ" ﺃﻱ ﺑﺘﻌﺮﻳﻀﻬﻢ
ﰲ ﺍﻟﻘﻮﻝ .ﻭﺍﻟﻠﺤﻦ ﺑﺎﻟﺘﺤﺮﻳﻚ :ﺍﳋﻄﺄ ﰲ ﺍﻹﻋﺮﺍﺏ .
ﻳﻘﻮﻝ :ﺭﺏ ﻛﻠﻤﺔ ﺧﻔﺖ ﰲ ﺇﻇﻬﺎﺭﻫﺎ ،ﻓﻠﻢ ﺃﻗﺪﺭ ﻋﻠﻰ ﺃﻥ ﺃﳊﻦ ﻓﻴﻬﺎ؛ ﻷﱐ ﻣﻄﺒﻮﻉ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﰲ
ﺍﻹﻋﺮﺍﺏ .
ﻭﻟﻴﻥ ﺍﻟﻌﺯﻡ ﺤﺩ ﺍﻟﻤﺭﻜﺏ ﺍﻟﺨﺸﻥ ﻗﺩ ﻫﻭﻥ ﺍﻟﺼﺒﺭ ﻋﻨﺩﻱ ﻜﻝ ﻨﺎﺯﻟ ﺔٍ
ﻳﻘﻮﻝ :ﻗﺪ ﺟﻌﻞ ﺍﻟﺼﱪ ﻛﻞ ﺑﻠﻴﺔ ﺗﱰﻝ ﰊ ﺧﻔﻴﻔﺔ ﻫﻨﻴﺔ ،ﻭﺃﻣﻀﻴﺖ ﻋﺰﻣﻲ ﻓﻴﻤﺎ ﺃﺭﺩﺕ ،ﻓﻠﲔ ﱄ ﻛﻞ ﺻﻌﺐ
ﺧﺸﻦ .
ﻳﻘﻮﻝ :ﻫﻮ ﺷﺎﺏ .ﻭﻗﻮﻟﻪ :ﺑﻌﻴﺪ ﻓﺠﺮ ﻟﻴﻠﺘﻪ .ﻗﻴﻞ :ﺇﻧﻪ ﻳﺴﻬﺮ ﰲ ﻟﻴﻠﻪ ﻟﻠﺼﻼﺓ ﻭﺍﻟﺘﻔﻜﺮ ﻓﻴﻬﺎ؛ ﻟﻴﻜﺴﺐ
ﺍﻟﻔﺨﺮ ﻭﺍﻟﺸﺮﻑ ،ﻓﻴﻄﻮﻝ ﻋﻠﻴﻪ ﻟﻴﻠﻪ ﻟﺬﻟﻚ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﺸﻴﺐ ﺑﻌﻴﺪ ﻋﻨﻪ ،ﻓﻀﺮﺏ ﺍﻟﻔﺠﺮ :ﻣﺜﻼﹰ ﻟﻠﺸﻴﺐ ،ﻭﺍﻟﻠﻴﻞ :ﻣﺜﻼﹰ ﻟﻠﺸﺒﺎﺏ .ﻭﺃﻧﻪ ﻻ ﻳﻨﻈﺮ
ﺇﱃ ﻓﺎﺣﺸﺔ ،ﻭﻻ ﻳﻨﺎﻡ ﺍﻟﻠﻴﻞ .
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻣﻮﺗﻚ ﻋﻠﻰ ﻳﺪ ﻋﺪﻭ ،ﻟﻜﻨﺖ ﺁﺧﺬ ﺍﻟﺜﺄﺭ ﻣﻨﻪ ،ﻭﻟﻜﻨﲏ ﻻ ﺃﻗﺪﺭ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﺜﺄﺭ ﻣﻦ ﺍﳊﻤﻰ
ﺍﻟﱵ ﻗﺘﻠﺘﻚ .
ﻭﻟﻜﻥ ﻁﺭﻓﺎﹰ ﻻ ﺃﺭﺍﻙ ﺒﻪ ﺃﻋﻤﻰ ﻭﻤﺎ ﺍﻨﺴﺩﺕ ﺍﻟﺩﻨﻴﺎ ﻋﻠﻲ ﻟﻀﻴﻘﻬﺎ
ﻳﻘﻮﻝ :ﻣﺎ ﺍﻧﺴﺪﺕ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻲ ﻟﻀﻴﻘﻬﺎ ،ﻭﻟﻜﻦ ﺑﺴﺒﺐ ﻓﻘﺪﻙ ،ﻭﺍﻟﻌﲔ ﺍﻟﱵ ﻻ ﺃﺭﺍﻙ ﺎ ﻋﻤﻴﺎﺀ ،ﻓﻠﺬﻟﻚ
ﺍﻧﺴﺪﺕ ﻋﻠﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺿﺎﻗﺖ
ﻟﺭﺃﺴﻙ ﻭﺍﻟﺼﺩﺭ ﺍﻟﻠﺫﻱ ﻤﻠﺌﺎ ﺤﺯﻤﺎ ﻓﻭﺍ ﺃﺴﻔﺎﹰ ﺃﻻ ﺃﻜﺏ ﻤﻘﺒﻼﹰ
ﺃﺭﺍﺩ ﺑﺎﻟﻠﺬﻱ :ﺍﻟﻠﺬﻳﻦ ،ﻓﺤﺬﻑ ﺍﻟﻨﻮﻥ ﻟﻄﻮﻝ ﺍﻻﺳﻢ .ﻭﻫﻮ ﻣﺜﻞ ﻗﻮﻝ ﺍﻷﺧﻄﻞ:
ﻗﺘﻼ ﺍﻟﻤﻠﻭﻙ ﻭﻓﻜﻜﺎ ﺍﻷﻏﻼﻻ ﺃﺒﻨﻲ ﻜﻠﻴﺏٍ ﺇﻥ ﻋﻤﻲ ﺍﻟﻠﺫﺍ
ﻭﺃﻛﺐ :ﺇﺫﺍ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺸﻲﺀ .
ﻳﺘﺄﺳﻒ ﻋﻠﻰ ﻓﻮﺗﻪ ﺍﻻﻧﻜﺒﺎﺏ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻭﺻﺪﺭﻫﺎ ﻣﻘﺒﻼﹰ ﻭﻭﺻﻔﻬﺎ ﺑﺄﺎ ﻛﺎﻧﺖ ﺫﺍﺕ ﺣﺰﻡ ﻭﺭﺃﻯ،
ﻭﺍﳊﺰﻡ :ﺟﻮﺩﺓ ﺍﻟﺮﺃﻱ .
ﻜﺄﻥ ﺫﻜﻲ ﺍﻟﻤﺴﻙ ﻜﺎﻥ ﻟﻪ ﺠﺴﻤﺎ ﻭﺃﻻ ﺃﻻﻗﻲ ﺭﻭﺤﻙ ﺍﻟﻁﻴﺏ ﺍﻟﺫﻱ
ﺃﺻﻠﻪ :ﺃﻥ ﻻ ﺃﻻﻗﻲ ،ﻓﺴﻜﻦ ﺿﺮﻭﺭﺓ .ﻭﺍﻟﺮﻭﺡ :ﻳﺬﻛﺮ ﰲ ﺍﻷﻏﻠﺐ ﻭﻗﺪ ﻳﺆﻧﺚ .ﻭﺍﻟﺬﻛﻲ :ﺍﻟﺬﻱ ﺭﺍﺋﺤﺘﻪ
ﺣﺎﺩﺓ.
ﻳﺘﺄﺳﻒ ﻋﻠﻰ ﻓﻮﺗﻪ ﺍﳌﻼﻗﺎﺓ ﺎ ﻟﻴﻠﻘﻰ ﺭﻭﺣﻬﺎ ،ﰒ ﻭﺻﻒ ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﻗﺎﻟﺐ ﺍﻟﺮﻭﺡ ﺑﺄﻧﻪ ﻛﺎﻥ ﻣﻦ ﺫﻛﻲ
ﺍﳌﺴﻚ .
ﻭﻗﻴﻞ :ﺗﺄﺳﻒ ﺃﻧﻪ ﱂ ﳝﺖ ﻓﻴﻠﻘﻰ ﺭﻭﺣﻬﺎ ﰲ ﺍﻷﺭﻭﺍﺡ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﱐ ﺇﺫﺍ ﺗﺮﻛﺖ ﺃﻣﺮﺍﹰ ﺑﻌﻴﺪﺍﹰ ﺧﻮﻓﺎﹰ ﻣﻦ ﺑﻌﺪﻩ؛ ﻻﻧﻔﻼﻝ ﻋﺰﻣﻲ ﺩﻭﻧﻪ ،ﻓﺈﱐ ﺃﺭﻛﺐ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻨﻪ،
ﺣﻴﺚ ﱂ ﻳﺘﻘﺪﻣﻪ ﻋﺰﻡ ،ﻣﻦ ﺗﻌﺮﻳﺾ ﻧﻔﺴﻲ ﻟﻠﻘﺘﻞ ﻭﻃﻠﺐ ﺍﳌﻮﺕ .
ﻗﻠﺖ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻩ ﺑﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ .ﻳﻘﻮﻝ :ﺇﺫﺍ ﺗﺮﻛﺖ ﺍﻷﻣﺮ ﻟﺒﻌﺪ ﺗﻨﺎﻭﻟﻪ ﻭﻋﺴﺮ
ﻣﺮﺍﻣﻪ ،ﻓﺄﺑﻌﺪ ﺍﻷﺷﻴﺎﺀ ﺇﻣﻜﺎﻧﺎﹰ ﱂ ﳚﺪ ﻋﺰﻣﻲ .ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ :ﻣﺎ ﻭﺻﻠﺖ ﺃﺑﺪﺍﹰ ﺇﱃ ﻣﺮﺍﻡ ﺃﺻﻌﺐ ،ﻋﻠﻰ ﺟﻬﺔ
ﺍﻟﺪﻋﺎﺀ .
ﺒﻬﺎ ﺃﻨﻑﹲ ﺃﻥ ﺘﺴﻜﻥ ﺍﻟﻠﺤﻡ ﻭﺍﻟﻌﻅﻤﺎ ﻭﺇﻨﻲ ﻟﻤﻥ ﻗﻭﻡٍ ﻜﺄﻥ ﻨﻔﻭﺴﻨﺎ
ﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻳﻘﻮﻝ :ﻛﺄﻥ ﻧﻔﻮﺳﻬﻢ ،ﻏﲑ ﺃﻧﻪ ﳜﺘﺎﺭ ﺭﺩ ﺍﻟﻜﻨﺎﻳﺔ ﺇﱃ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻨﻔﺲ؛ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ
ﻣﺒﺎﻟﻐﺔ ﺍﳌﺪﺡ .
ﻳﻘﻮﻝ :ﺇﻧﺎ ﳔﺘﺎﺭ ﺍﳌﻮﺕ ﻭﻧﻠﺘﺬﻩ؛ ﻓﻜﺄﻥ ﻧﻔﻮﺳﻨﺎ ﺗﺄﻧﻒ ﺃﻥ ﺗﺴﻜﻦ ﺍﻟﻌﻈﻢ ﻭﺍﻟﻠﺤﻢ ،ﻓﺘﺤﺐ ﻣﻔﺎﺭﻗﺘﻬﻤﺎ ﻭﲢﺮﺹ
ﻋﻠﻰ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﻤﺎ.
ﻭﻴﺎ ﻨﻔﺱ ﺯﻴﺩﻱ ﻓﻲ ﻜﺭﺍﺌﻬﻬﺎ ﻗﺩﻤﺎ ﻜﺫﺍ ﺃﻨﺎ ﻴﺎ ﺩﻨﻴﺎ ﺇﺫﺍ ﺸﺌﺕ ﻓﺎﺫﻫﺒﻲ
ﺍﻟﻼﺋﻲ ﲨﻊ :ﺍﻟﱵ .ﻭﺃﻓﺘﻜﻬﺎ :ﺃﻱ ﺃﻛﺜﺮﻫﺎ ﻓﺘﻜﺎﹰ ،ﻭﺭﺟﻞ ﻓﺎﺗﻚ :ﺃﻱ ﺷﺠﺎﻉ .ﻭﺍﻟﺒﺎﺀ :ﻣﺘﻌﻠﻖ ﺑﻔﻌﻞ ﻣﻀﻤﺮ
ﺗﻘﺪﻳﺮﻩ :ﺍﻟﻼﺋﻲ ﺃﻓﺘﻜﻬﺎ ﺍﳉﺒﺎﻥ ،ﻓﺘﻜﺖ ﲟﻬﺠﱵ .ﻓﻠﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺃﻓﺘﻜﻬﺎ ﺣﺬﻓﻪ .
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺗﻠﻚ ﺍﻟﻈﺒﺎﺀ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﺎ ﺃﺟﱭ .ﻛﺎﻥ ﺃﻗﺪﺭ ﻋﻠﻰ ﻗﺘﻠﻲ ﻭﻓﺘﻚ ﻣﻬﺠﱵ .ﻭﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ
ﻧﻔﺎﺭﻫﺎ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻦ ﺃﲞﻞ ،ﻓﻬﻮ ﺃﺣﺐ ﺇﱄ ﻗﺮﺑ ﺎﹰ؛ ﻷﻥ ﺍﻟﻮﺻﻞ ﻣﻦ ﺍﳌﻤﺘﻨﻊ ﺃﻟﺬ .ﻭﻣﻨﻪ ﻗﻮﻝ ﺟﺮﻳﺮ
ﻭﻫﻥ ﺃﻀﻌﻑ ﺨﻠﻕ ﺍﷲ ﺃﺭﻜﺎﻨﺎ ﻴﺼﺭﻋﻥ ﺫﺍ ﺍﻟﻠﺏ ﺤﺘﻰ ﻻ ﺤﺭﺍﻙ ﺒﻪ
ﻭﺍﻟﺨﺎﺘﻼﺕ ﻟﻨﺎ ﻭﻫﻥ ﻏﻭﺍﻓﻝ ﺍﻟﺭﺍﻤﻴﺎﺕ ﻟﻨﺎ ﻭﻫﻥ ﻨﻭﺍﻓﺭ
ﻳﻘﻮﻝ :ﺇﻦ ﻳﺮﻣﻴﻨﻨﺎ ﺑﺴﻬﺎﻡ ﻋﻴﻮﻦ ،ﻭﻳﻨﻔﺮﻥ ﻣﻨﺎ ﻭﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﻨﻔﺮ ﺍﳌﺮﻣﻲ ﻣﻦ ﺍﻟﺮﺍﻣﻲ .ﻭﳜﺪﻋﻨﻨﺎ ﲟﻮﺍﻋﻴﺪﻫﻦ
ﻭﻫﻦ ﻏﺮﻳﺮﺍﺕ ﻻ ﻳﻌﺮﻓﻦ ﻣﻜﺮﺍﹰ ﻭﻻ ﺧﺪﻳﻌﺔ ،ﻭﺍﻟﻌﺎﺩﺓ ﺃﻥ ﺍﳋﺎﺩﻉ ﻳﻜﻮﻥ ﺫﺍ ﻣﻜﺮ ﻭﺧﺪﻳﻌﺔ .
ﻳﻘﻮﻝ :ﻛﻞ ﻟﺬﺓ ﻣﻨﻐﺼﺔ ،ﺣﱴ ﺭﺅﻳﺔ ﺃﰊ ﺍﻟﻔﻀﻞ ،ﻓﺈﺎ ﻣﻨﻴﺔ ﻛﻞ ﻧﻔﺲ ،ﻭﻟﻜﻨﻬﺎ ﻣﺸﻮﺑﺔ ﺑﺎﳍﻮﻝ ﻭﺍﳍﻴﺒﺔ؛ ﻓﻬﻲ
ﻣﻨﻐﺼﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ .ﻭﺻﻔﺔ ﺑﺎﳍﻴﺒﺔ.
ﻗﺎﻝ ﺍﺑﻦ ﺟﲎ :ﻫﺬﺍ ﳐﻠﺺ ﺇﱃ ﺍﳌﺪﺡ ﻏﺮﻳﺐ ﻇﺮﻳﻒ ،ﻻ ﺃﻋﺮﻓﻪ ﻟﻐﲑﻩ .
ﻤﻥ ﺠﻭﺩﻩ ﻓﻲ ﻜﻝ ﻓﺞ ﻭﺍﺒﻝ ﻤﻤﻁﻭﺭﺓﹲ ﻁﺭﻗﻲ ﺇﻟﻴﻬﺎ ﺩﻭﻨﻬﺎ
ﻭﺍﻟﺜﺎﻟﺚ :ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ؛ ﻷﻥ ﻗﻮﻟﻪ :ﺭﻛﺒﺖ ﺍﻟﻨﺎﺱ ﺍﺣﺘﻤﻞ ﺍﻟﺮﻛﻮﺏ ﻭﺍﻻﺳﺘﻴﻼﺀ ﻭﺍﻟﻘﻬﺮ ،ﻓﻔﺴﺮﻩ ﺑﺎﳌﻌﲎ
ﺍﳌﻘﺼﻮﺩ ،ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻛﻘﻮﳍﻢ :ﺍﻣﺘﻸ ﺍﻹﻧﺎﺀ ﻣﺎﺀً .
ﻋﻤﺎ ﻴﺭﺍﻩ ﻤﻥ ﺍﻹﺤﺴﺎﻥ ﻋﻤﻴﺎﻨﺎ ﻓﺎﻟﻌﻴﺱ ﺃﻋﻘﻝ ﻤﻥ ﻗﻭﻡ ﺭﺃﻴﺘﻬﻡ
ﺗﻘﺪﻳﺮﻩ :ﻓﺎﻟﻌﻴﺲ ﺃﻋﻘﻞ ﻣﻦ ﻗﻮﻡ ﺭﺃﻳﺘﻬﻢ ﻋﻤﻴﺎﻧﺎﹰ ،ﻋﻤﺎ ﻳﺮﺍﻩ ﺍﳌﻤﺪﻭﺡ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ،ﻭﻣﺎ ﻳﺄﺗﻴﻪ ﻣﻦ ﺍﻟﻜﺮﻡ
ﻭﺍﻟﺸﺮﻑ ،ﻭﺫﻟﻚ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﺇﻥ ﻫﻢ ﺇﻻ ﻛﺎﻷﻧﻌﺎﻡ ،ﺑﻞ ﻫﻢ ﺃﺿﻞ ﺳﺒﻴﻼﹰ".
ﺫﺍﻙ ﺍﻟﺸﺠﺎﻉ ﻭﺇﻥ ﻟﻡ ﻴﺭﺽ ﺃﻗﺭﺍﻨﺎ ﺫﺍﻙ ﺍﻟﺠﻭﺍﺩ ﻭﺇﻥ ﻗﻝ ﺍﻟﺠﻭﺍﺩ ﻟﻪ
ﻳﻘﻮﻝ :ﳓﻦ ﻧﺼﻔﻪ ﺑﺎﳉﻮﺩ ،ﻭﺫﻟﻚ ﺃﻗﻞ ﺃﻭﺻﺎﻓﻪ ،ﻭﻧﺼﻔﻪ ﺑﺎﻟﺸﺠﺎﻋﺔ ،ﻭﻫﻮ ﻻ ﻳﺮﺿﻰ ﻗﺮﻳﻨﺎﹰ ﻳﻨﺎﺯﻟﻪ؛ ﻷﻥ
ﺍﻟﺸﺠﻌﺎﻥ ﺩﻭﻧﻪ ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻧﻪ .
ﻓﻠﻭ ﺃﺼﻴﺏ ﺒﺸﻲﺀٍ ﻤﻨﻪ ﻋﺯﺍﻨﺎ ﺫﺍﻙ ﺍﻟﻤﻌﺩ ﺍﻟﺫﻱ ﺘﻘﻨﻭ ﻴﺩﺍﻩ ﻟﻨﺎ
ﺍﳌﻌﺪ :ﺍﳌﺪﺧﺮ .ﺃﻋﺪ ﻭﺍﺳﺘﻌﺪ :ﲟﻌﲎ .ﻭﺭﻭﻯ :ﺍﳌﻌﺪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻋﺪ ﻟﺮﻳﺐ ﺍﻟﺰﻣﺎﻥ .ﻭﻗﻨﻮﺕ ﺍﻟﺸﻲﺀ ﺃﻗﻨﻮﻩ:
ﺇﺫﺍ ﺍﻛﺘﺴﺒﺘﻪ.
ﻳﻘﻮﻝ :ﺇﻧﻪ ﳚﻤﻊ ﺍﻷﻣﻮﺍﻝ ﻟﻴﻔﺮﻗﻬﺎ ﻋﻠﻴﻨﺎ ،ﻓﻨﺤﻦ ﺃﺣﻖ ﺎ ﻣﻨﻪ ،ﻓﺈﺫﺍ ﺃﺻﻴﺐ ﺑﺸﻲﺀ ﻣﻦ ﻣﺎﻟﻪ ﻋﺰﺍﻧﺎ ﻋﻠﻴﻪ؛ ﻷﻧﻪ
ﻟﻨﺎ ﺩﻭﻧﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻳﺪﻩ .
ﺀ ﺃﺴﻨﺘﻬﻡ ﻓﻲ ﺍﻟﻁﻌﻥ ،ﺒﻤﻀﺎﺀ ﺃﻟﺴﻨﺘﻬﻡ ﻓﻲ ﺍﻟﻨﻁﻕ .ﻭﺍﻟﻨﺎﺱ ﻴﺸﺒﻬﻭﻥ ﺍﻷﻟﻨﺔ ﺒﺎﻷﺴﻨﺔ ،ﻭﻫﻭ ﻗﺩ ﻋﻜﺱ ﺫﻟﻙ ﻭﺠﻌﻠﻪ ﻤﻀﺎﺀ ﺜﺎﺒﺘﺎﹰ ﻓﻲ ﺍﻟﻠﺴﺎﻥ ،ﺜﻡ ﺸ
ﻭﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺳﺮﺏ ﻣﺒﺘﺪﺃ ،ﻭﺇﻥ ﻛﺎﻥ ﻧﻜﺮﺓ؛ ﻷﻧﻪ ﳌﺎ ﻭﺻﻔﻪ ﻗﺮﺑﻪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ،ﻭﺍﳍﺎﺀ ﰲ ﺫﻭﺍﺎ ﶈﺎﺳﻨﻪ
ﻭﰲ ﳏﺎﺳﻨﻪ ﻟﺴﺮﺏ ﻭﺫﻭﺍﺕ ﳏﺎﺳﻦ ﺍﻟﺴﺮﺏ ﻫﻲ :ﺍﻟﺴﺮﺏ ﺑﻌﻴﻨﻪ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻮﺻﻮﻓﺎﺎ ﻟﻠﺼﻔﺎﺕ .
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺳﺮﺏ ﺣﺮﻣﺖ ﺫﻭﺍﺕ ﳏﺎﺳﻨﻪ .ﺍﳊﺴﺎﻥ ﻣﻨﻪ .ﻭﻫﺬﺍ ﺍﻟﺴﺮﺏ ﺻﻔﺎﺗﻪ ﺩﺍﻧﻴﺔ ﻗﺮﻳﺒﺔ ﻫﻲ ﻣﲏ؛ ﻷﺎ
ﻳﻘﻮﻝ :ﻭﺿﻊ ﺍﻟﺴﻨﺎﻥ ﰲ ﺣﺎﻝ ﳎﺎﻭﻟﺘﻪ ﺍﻷﻗﺮﺍﻥ ﺣﻴﺚ ﺃﺭﺍﺩ ،ﺣﱴ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻀﻌﻪ ﰲ ﺧﺮﺕ ﺍﻷﺫﻥ
ﻷﻣﻜﻨﻪ! ﻭﺑﺎﻟﻎ ﰲ ﻭﺻﻔﻪ ﺑﻘﻮﻟﻪ :ﳎﺎﻭﻻﹰ؛ ﻷﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﺑﺎﻟﻔﺮﺳﺎﻥ ﰲ ﺣﺎﻝ ﺍﺎﻭﻟﺔ ﰲ ﺍﳊﺮﺏ ،ﻓﻔﻲ
ﻏﲑ ﺫﻟﻚ ﺍﳊﺎﻝ ﺃﻗﺪﺭ ،ﻷﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻳﻜﻮﻥ ﺣﺎﺫﻗﺎﹰ ﺑﺎﻟﻄﻌﻦ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻠﻌﺐ ،ﻓﺈﺫﺍ ﺣﻀﺮ ﰲ ﺍﳊﺮﺏ
ﲢﲑ ،ﻭﳍﺬﺍ ﻗﺎﻝ :ﰲ ﻣﻮﺿﻊ ﺍﻟﻄﻌﻦ ﰲ ﺍﳍﻴﺠﺎﺀ ،ﻻ ﺍﻟﻄﻌﻦ ﰲ ﺍﳌﻴﺪﺍﻥ .
ﻟﻴﺴﺕ ﻗﻭﺍﺌﻤﻬﻥ ﻤﻥ ﺁﻻﺘﻬﺎ ﺘﻜﺒﻭ ﻭﺭﺍﺀﻙ ﻴﺎ ﺒﻥ ﺃﺤﻤﺩ ﻗﺭﺡ
ﻛﺒﺎ ﺍﻟﻔﺮﺱ ﻳﻜﺒﻮﺍ :ﺇﺫﺍ ﻋﺜﺮ ،ﻭﰲ ﺍﳌﺜﻞ :ﻟﻜﻞ ﺟﻮﺍﺩٍ ﻛﺒﻮﺓ ،ﻭﻟﻜﻞ ﺻﺎﺭﻡٍ ﻧﺒﻮﺓ ،ﻭﻟﻜﻞ ﻋﺎﱂ ﻫﻔﻮﺓ ﻭﺍﻟﻘﺮﺡ:
ﲨﻊ ﻗﺎﺭﺡ ،ﻭﻫﻮ ﺍﻟﻔﺮﺱ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺴﺎﺩﺳﺔ ،ﻭﻃﻠﻌﺖ ﻗﻮﺍﺭﺣﻪ ،ﻭﻫﻲ ﺃﻧﻴﺎﺑﻪ .
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﲎ :ﺍﳍﺎﺀ ﰲ ﺁﻻﺎ ﺗﻌﻮﺩ ﺇﱃ ﻭﺭﺍﺀﻙ؛ ﻷﺎ ﻣﺆﻧﺜﺔ .ﺃﻱ ﻟﻴﺴﺖ ﻗﻮﺍﺋﻢ ﲡﺎﺭﻳﻚ .ﻣﻦ ﺁﻻﺕ ﺟﺮﻯ
ﺧﻠﻔﻚ ﺷﺒﻪ ﺍﳌﻤﺪﻭﺡ ﺑﻔﺮﺱ ﺳﺎﺑﻖ ،ﻭﺟﻌﻞ ﻣﻦ ﻳﺒﺎﺭﻳﻪ ﰲ ﺍﺪ ﺧﻴﻼﹰ ﻗﺮﺣﺎﹰ ﲡﺮﻱ ﻭﺭﺍﺀﻩ .
ﻳﻘﻮﻝ :ﻣﻦ ﺟﺎﺭﺍﻙ ﻛﺒﺎ ﺧﻠﻔﻚ ،ﻭﺧﺎﻧﺘﻪ ﻗﻮﺍﺋﻤﻪ؛ ﻷﺎ ﻟﻴﺴﺖ ﻣﻦ ﺁﻻﺕ ﺍﳉﺮﻱ ﺧﻠﻔﻚ .ﺃﻱ ﻣﻦ ﺑﺎﺭﺍﻙ ﰲ
ﳎﺪﻙ ﻋﺠﺰ ﻋﻦ ﺳﻌﻴﻚ؛ ﻷﻧﻪ ﻟﻴﺲ ﻟﻪ ﺁﻟﺔ ﻛﺂﻟﺘﻚ .
ﻭﻗﻴﻞ :ﺇﻥ ﺍﳍﺎﺀ ﰲ ﺁﻻﺎ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺮﺡ .ﻳﻌﲏ :ﺃﻥ ﺍﻟﻘﺮﺡ ﺇﺫﺍ ﺍﺗﺒﻌﺘﻚ ﻭﻃﻠﺒﺖ ﳊﺎﻗﻚ ﻛﺒﺖ ،ﻓﻜﺄﻥ
ﻗﻮﺍﺋﻤﻬﺎ ﻟﻴﺴﺖ ﻣﻦ ﺁﻻﺎ؛ ﻷﺎ ﺗﻨﺼﺮﻑ ﻋﻦ ﺇﺭﺍﺩﺎ ،ﻭﻟﻜﻨﻬﺎ ﺁﻟﺔ ﻟﺘﻠﻚ ،ﻣﻦ ﺣﻴﺚ ﺩﻟﺖ ﻋﻠﻰ ﺳﺒﻘﻚ،
ﻭﺃﻇﻬﺮﺕ ﻗﺼﻮﺭﻫﺎ ﻋﻦ ﳊﺎﻗﻚ ،ﻓﻜﺄﻧﻚ ﺍﺳﺘﻌﻨﺖ ﺎ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﻋﺠﺰ ﻣﻦ ﻳﺴﺎﺑﻘﻚ .
ﺃﺠﺭﻯ ﻤﻥ ﺍﻟﻌﺴﻼﻥ ﻓﻲ ﻗﻨﻭﺍﺘﻬﺎ ﺭﻋﺩ ﺍﻟﻔﻭﺍﺭﺱ ﻤﻨﻙ ﻓﻲ ﺃﺒﺩﺍﻨﻬﺎ
ﺍﻟﺮﻋﺪ :ﲨﻊ ﺭﻋﺪﺓ .ﻭﺍﻟﻌﺴﻼﻥ :ﺍﻻﺿﻄﺮﺍﺏ .ﻭﺍﻟﻘﻨﻮﺍﺕ :ﲨﻊ ﻗﻨﺎﺓ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻔﺮﺳﺎﻥ ﺇﺫﺍ ﺭﺃﻭﻙ ﺃﻭ ﲰﻌﻮﺍ ﺑﺬﻛﺮﻙ ﺍﺿﻄﺮﺑﻮﺍ ﻭﺍﺭﺗﻌﺪﻭﺍ؛ ﺧﻮﻓ ﺎﹰ ﻣﻨﻚ .ﻓﻜﺄﻥ ﺫﻟﻚ ﺃﺟﺮﻯ ﰲ
ﺑﺪﻢ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﺭﻣﺎﺣﻬﻢ ﻭﺍﻫﺘﺰﺍﺯﻫﺎ ،ﻭﻣﻌﲎ ﺍﻟﻠﻔﻆ :ﺃﺟﺮﻯ ﻣﻦ ﺍﻟﺘﺤﺮﻙ ﰲ ﻗﻨﻮﺍﺎ .
ﺒﻙ ﺭﺍﺀ ﻨﻔﺴﻙ ﻟﻡ ﻴﻘﻝ ﻟﻙ ﻫﺎﺘﻬﺎ ﻻ ﺨﻠﻕ ﺃﺴﻤﺢ ﻤﻨﻙ ﺇﻻ ﻋﺎﺭ ﻑﹲ
ﺭﺍﺀ :ﻣﻘﻠﻮﺏ ﺭﺃﻯ .
ﻳﻘﻮﻝ :ﻟﻴﺲ ﺃﺣﺪ ﺃﲰﺢ ﻣﻨﻚ ﺇﻻ ﺭﺟﻞ ﻳﻌﻠﻢ ﺣﺎﻝ ﺟﻮﺩﻙ .ﻓﺮﺃﻯ ﻧﻔﺴﻚ ﻭﱂ ﻳﺴﺘﻮﻫﺒﻬﺎ ﻣﻨﻚ ،ﻓﺠﻮﺩﻩ ﰲ
ﺗﺮﻙ ﺫﻟﻚ ﻳﺰﻳﺪ ﻋﻠﻰ ﺟﻮﺩﻙ .
ﺘﺭﺘﻴﻠﻙ ﺍﻟﺴﻭﺭﺍﺕ ﻤﻥ ﺁﻴﺎﺘﻬﺎ ﻏﻠﺕ ﺍﻟﺫﻱ ﺤﺴﺏ ﺍﻟﻌﺸﻭﺭ ﺒﺂﻴﺔٍ
ﻳﻘﻮﻝ :ﻟﻴﺲ ﺍﺪ ﺇﻻ ﺍﻟﺴﻴﻒ ،ﻭﻟﻴﺲ ﺍﻟﺒﻜﺮ ﺇﻻ ﺍﻟﻔﺘﻚ ﺑﺎﻷﻋﺪﺍﺀ ،ﻭﻗﺘﻞ ﺍﳌﻠﻮﻙ ،ﻭﺯﻋﺎﻣﺔ ﺍﳉﻴﺶ ،ﻓﲑﻯ
ﻟﻚ ﺍﻟﻐﺒﺎﺭ :ﺍﻟﺴﻮﺍﺩ .ﻭﺍﳍﺒﻮﺓ :ﻏﺒﺎﺭ ﺍﻟﻌﺴﻜﺮ ﺍﻟﻌﻈﻴﻢ ،ﻓﺘﻜﻮﻥ ﺯﻋﻴﻤﺎﹰ ﳍﻢ ﺗﻘﻮﺩﻫﻢ ﺣﻴﺚ ﺷﺌﺖ .ﻭﻓﺴﺮ
ﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﻣﺎ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ :ﺗﺄﺧﺬ ﻭﺳﻌﻬﺎ.
ﺘﺩﺍﻭﻝ ﺴﻤﻊ ﺍﻟﻤﺭﺀ ﺃﻨﻤﻠﻪ ﺍﻟﻌﺸﺭ ﻭﺘﺭﻜﻙ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﺩﻭﻴﺎﹰ ﻜﺄﻨﻤﺎ
ﺃﳕﻠﻪ ﺍﻟﻌﺸﺮ :ﻓﺎﻋﻞ ﺗﺪﺍﻭﻝ .ﻭﺍﳍﺎﺀ :ﻟﻠﻤﺮﺀ .ﻭﺗﺪﺍﻭﳍﺎ ﻟﻠﺴﻤﻊ :ﺃﺎ ﺗﺬﻫﺐ ﻋﻠﻴﻪ ﻭﲡﻲﺀ .
ﺷﺒﻪ ﺍﻟﺼﻮﺕ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺍﳊﺮﺏ ﺑﺼﻮﺕ ﺍﻟﺒﺤﺎﺭ ﺍﻟﺬﻱ ﻳﺴﻤﻌﻪ ﺍﻹﻧﺴﺎﻥ ،ﺇﺫﺍ ﺳﺪ ﺑﺄﻧﺎﻣﻠﻪ ﺃﺫﻧﻴﻪ ﺃﺭﺍﺩ
ﺃﻥ ﺍﺪ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﻭﺃﻥ ﺗﺘﺮﻙ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﺻﻮﺍﺕ ﺍﻟﻌﺴﺎﻛﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ .
ﻋﻠﻰ ﻫﺒﺔٍ ﻓﺎﻟﻔﻀﻝ ﻓﻴﻤﻥ ﻟﻪ ﺍﻟﺸﻜﺭ ﺇﺫﺍ ﺍﻟﻔﻀﻝ ﻟﻡ ﻴﺭﻓﻌﻙ ﻋﻥ ﺸﻜﺭ ﻨﺎﻗ ﺹٍ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻛﺎﻥ ﻓﻀﻠﻚ ﻻ ﻳﺮﻓﻌﻚ ﻋﻦ ﻗﺒﻮﻝ ﺻﻠﺔ ﻧﺎﻗﺺٍ ،ﺣﱴ ﲢﺘﺎﺝ ﺇﱃ ﺃﻥ ﺗﺸﻜﺮﻩ ﻋﻠﻰ ﻫﺒﺘﻪ! ﻓﺎﻟﻔﻀﻞ
ﻟﻪ ﻻ ﻟﻚ؛ ﻷﻥ ﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ ﺧﲑ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﺴﻔﻠﻰ .
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺘﺢ :ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﺍﺿﻄﺮﺗﻚ ﺷﺪﺓ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﺷﻜﺮ ﺍﻟﻨﺎﻗﺺ ﻣﻦ ﺍﻟﻨﺎﺱ ﻷﺟﻞ ﻣﺎ ﺗﺘﺒﻠﻎ ﺑﻪ
ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﻔﺮﺻﺔ ،ﻓﺎﻟﻔﻀﻞ ﻓﻴﻚ ﻭﻟﻚ ﻻ ﻟﻠﻤﻤﺪﻭﺡ ﺍﳌﺸﻜﻮﺭ .
ﻭﺃﺭﺍﺩ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ .
ﻤﺨﺎﻓﺔ ﻓﻘﺭٍ ﻓﺎﻟﺫﻱ ﻓﻌﻝ ﺍﻟﻔﻘﺭ ﻭﻤﻥ ﻴﻨﻔﻕ ﺍﻟﺴﺎﻋﺎﺕ ﻓﻲ ﺠﻤﻊ ﻤﺎﻟﻪ
ﻳﻘﻮﻝ :ﻣﻦ ﻳﻔﻦ ﻋﻤﺮﻩ ﰲ ﲨﻊ ﺍﳌﺎﻝ؛ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻟﻔﻘﺮ ،ﻓﻤﺎ ﻳﻔﻌﻠﻪ ﻫﻮ ﺍﻟﻔﻘﺮ!! ﻷﻧﻪ ﺃﺑﺪﺍﹰ ﰲ ﻏﻢ ﺍﻟﻔﻘﺮ،
ﻭﻳﺸﻘﻰ ﲟﺎ ﳚﻤﻊ ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ .
ﻳﺼﻒ ﰲ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺃﻧﻪ ﻛﺎﻥ ﻳﻮﺍﺻﻞ ﺳﲑﻩ ﺑﺴﺮﺍﻩ ،ﰲ ﺍﳌﻄﺮ ﻭﺍﻟﻐﻴﻢ ﻭﺍﻟﱪﻕ ،ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺍﳌﻤﺪﻭﺡ،
ﰒ ﺷﺒﻪ ﻛﺜﺮﺓ ﺍﻟﻐﻴﺚ ،ﲜﻮﺩ ﻋﺎﻣﺮ.
ﻓﻴﻘﻮﻝ :ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻐﻴﺚ ﻇﻨﻨﺖ ﺃﻧﻪ ﺭﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﺃﻭ ﻗﱪﻩ ﰲ ﺍﻟﺴﺤﺎﺏ ،ﻓﻬﻮ ﳚﻮﺩ ﺑﻪ ﻓﻴﻨﻬﻤﻞ ﻫﺬﺍ
ﺍﳌﻄﺮ ﻣﻦ ﺟﻮﺩﻩ .ﻭﻫﻮ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﲤﺎﻡ:
ﺤﺒﻴﺒﺎﹰ ﻓﻼ ﻴﺭﻗﺎ ﻟﻬﻥ ﻤﺩﺍﻤﻊ ﻜﺄﻥ ﺍﻟﺴﺤﺎﺏ ﺍﻟﻐﺭ ﻏﻴﺒﻥ ﺘﺤﺘﻪ
ﻴﺠﻭﺩ ﺒﻪ ﻟﻭ ﻟﻡ ﺃﺠﺯ ﻭﻴﺩﻱ ﺼﻔﺭ ﺃﻭ ﺍﺒﻥ ﺍﺒﻨﻪ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻲ ﺒﻥ ﺃﺤﻤ ﺩٍ
ﺍﻷﻭﱃ ﰲ ﺍﺑﻦ ﺍﺑﻨﻪ :ﺍﻟﻨﺼﺐ؛ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻋﺎﻣﺮ .ﻭﳚﻮﺯ ﺭﻓﻌﻪ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ .
ﻳﻘﻮﻝ :ﻟﻮﻻ ﺃﱐ ﻣﺮﺭﺕ ﺬﺍ ﺍﻟﻐﻴﺚ ،ﻭﻳﺪﻱ ﺧﺎﻟﻴﺔ ﻣﻨﻪ ،ﻟﻈﻨﻨﺖ ﺃﻧﻪ ﻣﻦ ﺟﻬﺔ ﺍﳌﻤﺪﻭﺡ .
ﺴﺤﺎﺏ ﻋﻠﻰ ﻜﻝ ﺍﻟﺴﺤﺎﺏ ﻟﻪ ﻓﺨﺭ ﻭﺇﻥ ﺴﺤﺎﺒﺎﹰ ﺠﻭﺩﻩ ﻤﺜﻝ ﺠﻭﺩﻩ
ﻳﻘﻮﻝ :ﻛﻞ ﺳﺤﺎﺏٍ ﻳﻜﻮﻥ ﻣﻄﺮﻩ ﰲ ﺍﻟﻐﺰﺍﺭﺓ ﻣﺜﻞ ﺟﻮﺩ ﺍﳌﻤﺪﻭﺡ ،ﻓﻠﻪ ﻋﻠﻰ ﻛﻞ ﺍﻟﺴﺤﺎﺋﺐ ﻓﺨﺮ .ﻛﻤﺎ
ﻟﻠﻤﻤﺪﻭﺡ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺳﺨﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺍﻟﻔﺨﺮ ﺍﻟﺘﺎﻡ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﻞ ﺃﺣﺪ ﳛﺘﺎﺝ ﺇﻟﻴﻚ ،ﻭﻻ ﻋﻴﺶ ﻟﻪ ﻣﻊ ﻓﻘﺪﻙ ،ﻛﻤﺎ ﻻ ﻋﻴﺶ ﻟﻪ ﻣﻊ ﻓﻘﺪ ﺍﳌﺎﺀ ،ﺑﻞ ﺍﳊﺎﺟﺔ
ﺇﻟﻴﻚ ﺃﺷﺪ؛ ﻷﻥ ﺍﳌﺎﺀ ﻗﺪ ﻳﺼﱪ ﻋﻨﻪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﺇﻻ ﺃﻧﺖ ﻓﻼ ﳝﻜﻦ ﺍﻟﺼﱪ ﻋﻨﻚ ﺳﺎﻋﺔ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻟﻮ ﻛﺎﻥ ﺑﺮﺩ ﺍﳌﺎﺀ ﻣﺜﻠﻚ ،ﻟﻜﺎﻧﺖ ﺍﻹﺑﻞ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻌﺸﺮ؛ ﻻﺳﺘﻘﺎﺋﻬﺎ ﺑﻌﺬﻭﺑﺘﻚ ﻭﺑﺮﺩ ﻗﻄﺮﻙ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﺟﻮﺩﻙ ﻛﺜﲑ ،ﻓﻠﻮ ﻛﻨﺖ ﺑﺮﺩ ﺍﳌﺎﺀ ﻟﻜﻨﺖ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﻛﻞ ﻣﻮﺿﻊ .ﻓﻜﺎﻥ ﻻ ﳛﺘﺎﺝ ﺍﻹﺑﻞ
ﺇﱃ ﻃﻮﻝ ﺍﻟﻈﻤﺄ ﻭﺇﱃ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻌﻄﺶ ﻋﺸﺮﺓ ﺃﻳﺎﻡ .
ﻭﻫﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻅﻡ ﻭﺍﻟﻨﺎﺌﻝ ﺍﻟﻨﺜﺭ ﺩﻋﺎﻨﻲ ﺇﻟﻴﻙ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺤﻠﻡ ﻭﺍﻟﺤﺠﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺬﻱ ﺃﻋﺸﻘﻪ ﻭﻳﺴﻜﻦ ﻗﻠﱯ ﺇﻟﻴﻪ .ﻗﺘﻞ ﺍﻷﻋﺎﺩﻱ ،ﻓﻬﻞ ﱄ ﺳﺒﻴﻞ ﺇﱃ ﻳﺎﺭﺓ ﺣﺒﻴﱯ :ﺍﻟﺬﻱ ﻫﻮ
ﻗﺘﻠﻬﻢ؟ ﻷﻧﻪ ﻳﺸﻔﻲ ﻗﻠﱯ ﻭﻗﻠﺐ ﺃﺣﺒﺎﺋﻲ .
ﻭﺃﺭﺍﺩ ﺑﻪ :ﻫﻞ ﺃﻣﻜﻦ ﻣﻦ ﻗﺘﻞ ﺍﻷﻋﺎﺩﻱ ﻓﺄﺷﻔﻰ ﺑﻪ؟
ﺭﺠﺎﻝٌ ﻜﺄﻥ ﺍﻟﻤﻭﺕ ﻓﻲ ﻓﻤﻬﺎ ﺸﻬﺩ ﺇﺫﺍ ﺸﺌﺕ ﺤﻔﺕ ﺒﻲ ﻋﻠﻰ ﻜﻝ ﺴﺎﺒﺢٍ
ﺣﻔﺖ :ﺃﻱ ﺃﺣﺪﻗﺖ ﰊ ،ﻭﻓﺎﻋﻠﻪ :ﺭﺟﺎﻝ .ﻭﺍﳍﺎﺀ ﰲ ﻓﻤﻬﺎ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﺸﻬﺪ :ﺍﻟﻌﺴﻞ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻤﻊ .
ﻳﻘﻮﻝ :ﻣﱴ ﺷﺌﺖ ﺃﺣﺪﻗﺖ ﰊ ﺭﺟﺎﻝ ﺭﺍﻛﺒﻮﻥ ﻋﻠﻰ ﻓﺮﺱ ﺳﺎﺑﺢٍ ،ﻭﻛﺎﻧﻮﺍ ﺃﺑﻄﺎﻻﹰ ﳚﺪﻭﻥ ﺍﳌﻮﺕ ﰲ ﺍﳊﺮﺏ
ﺣﻠﻮﺍﹰ ﻛﺎﻟﻌﺴﻞ .ﻭﺭﻭﻯ ﺣﻔﺖ ﰊ ﺃﻱ :ﺃﺳﺮﻋﺖ .
ﻓﺄﻋﻠﻤﻬﻡ ﻓﺩﻡ ﻭﺃﺤﺯﻤﻬﻡ ﻭﻏﺩ ﺃﺫﻡ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺯﻤﺎﻥ ﺃﻫﻴﻠﻪ
ﺻﻐﺮ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺤﻘﲑ .ﻭﺍﻟﻔﺪﻡ :ﻫﻮ ﺍﻟﻐﱯ .ﻭﺍﻟﻮﻏﺪ :ﺍﻟﻌﺒﺪ ،ﻭﻗﻴﻞ ﻣﻦ ﻻ ﺧﲑ ﻋﻨﺪﻩ .
ﻳﻘﻮﻝ :ﺃﺫﻡ ﺇﱃ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ ﺃﻫﻠﻪ؛ ﻓﺄﻋﻠﻢ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺟﺎﻫﻞ ﻏﱯ ،ﻭﺃﻛﺜﺮﻫﻢ ﺣﺰﻣﺎﹰ ﺿﻌﻴﻒ ﻭﺣﻘﲑ ،ﻻ ﺧﲑ
ﻋﻨﺪﻩ ﻭﻻ ﻏﻨﺎﺀ ﻟﻪ .
ﻭﺃﺴﻬﺩﻫﻡ ﻓﻬﺩ ﻭﺃﺸﺠﻌﻬﻡ ﻗﺭﺩ ﻭﺃﻜﺭﻤﻬﻡ ﻜﻠﺏ ﻭﺃﺒﺼﺭﻫﻡ ﻋﻡٍ
ﺍﻟﻌﻤﻰ :ﺍﻟﺬﻱ ﻋﻤﻲ ﻗﻠﺒﻪ .ﻭﻳﻀﺮﺏ ﺍﳌﺜﻞ ﰲ ﺍﻟﻜﻠﺐ ﺑﺎﳋﺴﺔ ،ﻭﰲ ﻛﺜﺮﺓ ﺍﻟﻨﻮﻡ ﺑﺎﻟﻔﻬﺪ ﻭﰲ ﺍﳉﱭ ﺑﺎﻟﻘﺮﺩ
ﻷﻧﻪ ﻻ ﻳﻨﺎﻡ ﺑﺎﻟﻠﻴﻞ ﺧﻮﻓ ﺎﹰ ﻋﻠﻰ ﻧﻔﺴﻪ .
ﻋﺩﻭﺍﹰ ﻟﻪ ﻤﺎ ﻤﻥ ﺼﺩﺍﻗﺘﻪ ﺒﺩ ﻭﻤﻥ ﻨﻜﺩ ﺍﻟﺩﻨﻴﺎ ﻋﻠﻰ ﺍﻟﺤﺭ ﺃﻥ ﻴﺭﻯ
ﺸﻤﺎﺌﻠﻪ ،ﻤﻥ ﻏﻴﺭ ﻭﻋﺩٍ ﺒﻬﺎ ﻭﻋﺩ ﺘﻭﺍﻟﻰ ﺒﻼ ﻭﻋﺩٍ ﻭﻟﻜﻥ ﻗﺒﻠﻬﺎ
ﺃﺻﻠﻪ :ﺗﺘﻮﺍﱃ ،ﻓﺤﺬﻑ ﺇﺣﺪﻯ ﺍﻟﺘﺎﺀﻳﻦ .ﻭﺍﻟﺸﻤﺎﺋﻞ :ﺍﻷﺧﻼﻕ .
ﻳﻘﻮﻝ :ﺃﻳﺎﺩﻳﻪ ﺗﺘﺎﺑﻌﺚ ﻋﻠﻲ ﻣﻦ ﻏﲑ ﻭﻋﺪ ﺗﻘﺪﻣﻬﺎ ،ﻏﲑ ﺃﻥ ﴰﺎﺋﻠﻪ ﺍﻟﻜﺮﳝﺔ ﻭﻃﻼﻗﺔ ﻭﺟﻬﻪ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻮﻋﺪ،
ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻭﻋﺪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ .
ﺇﻟﻰ ﺍﻟﺴﻴﻑ ﻤﻤﺎ ﻴﻁﺒﻊ ﺍﷲ ﻻ ﺍﻟﻬﻨﺩ ﺴﺭﻯ ﺍﻟﺴﻴﻑ ﻤﻤﺎ ﺘﻁﺒﻊ ﺍﻟﻬﻨﺩ ﺼﺎﺤﺒﻲ!
ﻳﻘﻮﻝ :ﻣﻀﻰ ﺳﻴﺎﺭ ﺑﻦ ﻣﻜﺮﻡ ﻭﻣﻀﻰ ﺑﻨﻮﻩ ،ﻭﻫﻢ ﺃﺑﻮﻩ ﻭﺃﻋﻤﺎﻣﻪ ،ﻭﺍﻧﻔﺮﺩﺕ ﺃﻧﺖ ﺑﻔﻀﻠﻬﻢ ،ﺃﻱ ﲨﻌﺖ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺮﻣﺢ ﺇﺫﺍ ﻃﻌﻨﺖ ﺑﻪ ﺍﻧﻌﻄﻒ ﻋﲏ ﻣﺜﻞ ﺣﺮﻭﻑ ﻫﻮﺯ! ﻭﺧﺺ ﻫﺬﻩ ﺍﳊﺮﻭﻑ؛ ﻷﺎ ﻛﻠﻬﺎ :ﺍﳍﺎﺀ
ﻭﺍﻟﻮﺍﻭ ﻭﺍﻟﺰﺍﻱ .ﻣﺴﺘﺪﻳﺮﺓ ﻣﻨﻘﻄﻌﺔ ،ﻭﺍﻷﻟﻒ ﻟﻴﺴﺖ ﻓﻴﻬﺎ ﻭﻟﻜﻨﻬﺎ ﺯﺍﺋﺪﺓ .ﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﺃﺑﻮ ﺟﺎﺩ ﻭﻫﻮﺍﺯ
ﻭﻛﻠﻤﻮﻥ .ﻭﻫﻲ ﺃﲜﺪ ﻭﻫﻮﺯ ﻭﻛﻠﻤﻦ .
ﻭﻗﻴﻞ ﺃﺭﺍﺩ ﺑﺬﻛﺮ ﻫﻮﺍﺯ ﲨﻴﻊ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ،ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﺮﻣﺎﺡ ﻻ ﺗﺆﺛﺮ ﰲ ﻭﻻ ﲣﺪﺷﲏ ﻛﻤﺎ ﻻ ﲣﺪﺵ
ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻷﻗﻼﻡ ﻭﻻ ﺗﺆﺛﺮ ﻓﻴﻬﺎ.
ﻭﺍﻟﺘﺴﻠﻲ ﻋﻤﻥ ﻤﻀﻰ ﻭﺍﻟﺘﻌﺎﺯﻱ ﻭﺒﺂﺒﺎﺌﻙ ﺍﻟﻜﺭﺍﻡ ﺍﻟﺘﺄﺴﻲ
ﻳﻘﻮﻝ :ﺇﻥ ﺁﺑﺎﺀﻙ ﺍﳌﺎﺿﲔ ﺍﻟﻜﺮﺍﻡ ،ﺻﺎﺭﻭﺍ ﻟﻨﺎ ﺃﺳﻮﺓ ﻋﻦ ﻛﻞ ﻫﺎﻟﻜ ﺔٍ ،ﻓﻨﺤﻦ ﻧﺘﺴﻠﻰ ﻢ ﻋﻦ ﻣﺼﺎﺋﺒﻨﺎ؛ ﺇﺫ ﻟﻮ
ﺑﻘﻲ ﺃﺣﺪ ﻟﺒﻘﻲ ﺁﺑﺎﺅﻙ .
ﻭﻤﺸﺕ ﺘﺤﺘﻬﻡ ﺒﻼ ﻤﻬﻤﺎﺯ ﺘﺭﻜﻭﺍ ﺍﻷﺭﺽ ﺒﻌﺩ ﻤﺎ ﺫﻟﻠﻭﻫﺎ
ﻭﻗﺪ ﻗﻴﻞ :ﻧﻈﲑ ﻗﺎﺋﻠﻪ ﻭﻣﻌﻨﺎﻩ .ﻣﻮﻗﻊ ﻛﻞ ﺷﻌﺮ ﻣﻨﻚ ﺃﻳﻬﺎ ﺍﳌﻤﺪﻭﺡ ﻛﻤﻮﻗﻊ ﻗﺎﺋﻠﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻓﺎﺿﻼﹰ ﻣﻘﺪﻣﺎﹰ
ﻓﺸﻌﺮﻩ ﻣﺜﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺭﺫﻻﹰ ﻓﺸﻌﺮﻩ ﻛﺬﻟﻚ ،ﻭﻛﺬﻟﻚ ﻋﻘﻞ ﻣﻦ ﳚﻴﺰ ﻋﻠﻴﻪ ﺃﻭ ﻳﻘﺒﻠﻪ ﻣﺜﻞ ﻋﻘﻞ ﺍﻟﺸﺎﻋﺮ
ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﳉﺎﺋﺰﺓ ﻋﻠﻴﻪ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ :ﻳﻬﺠﻮ ﻋﻠﻮﻳﺎﹰ ﻋﺒﺎﺳﻴﺎﹰ:
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳊﺐ ﺇﺫﺍ ﺧﺎﻟﻂ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺼﺒﺎ ،ﻻ ﻳﺰﺍﻝ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ ﻭﻳﺸﺘﺪ .ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻓﺼﺎﺩﻑ ﻗﻠﺒﻲ ﻓﺎﺭﻏﺎﹰ ﻓﺘﻤﻜﻨﺎ ﺃﺘﺎﻨﻲ ﻫﻭﺍﻫﺎ ﻗﺒﻝ ﺃﻥ ﺃﻋﺭﻑ ﺍﻟﻬﻭﻯ
ﻤﻜﺎﻓﺄﺓﹰ ﻴﻐﺩﻭ ﺇﻟﻴﻬﺎ ﻜﻤﺎ ﺘﻐﺩﻭ ﺴﻘﻰ ﺍﺒﻥ ﻋﻠﻲ ﻜﻝ ﻤﺯﻥٍ ﺴﻘﺘﻜﻡ
ﺍﻟﺘﺄﻧﻴﺚ ﻟﻜﻞ ﻣﺰﻥ؛ ﻷﻧﻪ ﺃﺭﺍﺩ ﲨﺎﻋﺔ ﺍﳌﺰﻥ ،ﻭﻳ ﻐﺪﻭ :ﻓﻌﻞ ﺍﳌﻤﺪﻭﺡ .
ﻳﻘﻮﻝ :ﺩﻋﺎﺀ ﻟﻠﺴﺤﺎﺏ ﺍﻟﱵ ﺳﻘﺖ ﺩﻳﺎﺭ ﺃﺣﺒﺎﺋﻪ ،ﺑﺄﻥ ﻳﺴﻘﻲ ﺍﳌﻤﺪﻭﺡ ﺍﻟﱵ ﺳﻘﺘﻜﻢ ﺃﻳﻬﺎ ﺍﻷﺣﺒﺎﺏ؛ ﺣﱴ
ﻳﻜﻮﻥ ﳎﺎﺯﺍﺓ ﺍﻟﺴﺤﺎﺏ ﻋﻠﻰ ﺳﻘﻴﺎﻫﺎ ﻓﻴﻐﺪﻭ ﻫﻮ ﺇﱃ ﺍﻟﺴﺤﺎﺏ ،ﻛﻤﺎ ﻳﻐﺪﻭ ﺍﻟﺴﺤﺎﺏ ﺇﱃ ﺩﻳﺎﺭﻫﻢ .
ﻭﻴﻨﺒﺕ ﻓﻴﻬﺎ ﻓﻭﻗﻙ ﺍﻟﻔﺨﺭ ﻭﺍﻟﻤﺠﺩ ﻟﺘﺭﻭﻯ ﻜﻤﺎ ﺘﺭﻭﻯ ﺒﻼﺩﺍﹰ ﺴﻜﻨﺘﻬﺎ
ﺳﻜﻨﺘﻬﺎ ،ﻭﻓﻮﻗﻚ :ﺧﻄﺎﺏ ﻟﻠﻤﺤﺒﻮﺑﺔ .
ﺍﳌﻌﲎ :ﻟﺘﺮﻭﻱ ﺍﻟﺴﺤﺎﺏ ﻣﻦ ﺻﻮﺏ ﻛﺮﻣﻪ ،ﻛﻤﺎ ﺃﺭﻭﺕ ﺑﻼﺩﺍﹰ ﺳﻜﻨﺘﻬﺎ ﺃﻳﺘﻬﺎ ﺍﶈﺒﻮﺑﺔ ،ﻭﻳﻨﺒﺖ ﺍﻟﺴﺤﺎﺏ
ﻓﻮﻗﻚ ﺍﻟﻔﺨﺮ ﻭﺍﺪ ،ﻛﻤﺎ ﻳﻨﺒﺖ ﰲ ﺩﻳﺎﺭ ﺍﶈﺒﻮﺑﺔ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻌﺸﺐ .
ﻳﻌﲏ ﺃﻥ ﺳﻘﻴﺎﻩ ﻟﻠﺴﺤﺎﺏ ﻟﻴﺲ ﳑﺎ ﻳﻨﺒﺖ ﺍﻟﻌﺸﺐ ،ﻭﺇﳕﺎ ﺳﻘﻴﺎ ﻛﺮﻡ ﻳﻨﺒﺖ ﺍﻟﻔﺨﺮ ﻭﺍﺪ .
ﻭﻴﺨﺭﻕ ﻤﻥ ﺯﺤﻡٍ ،ﻋﻠﻰ ﺍﻟﺭﺠﻝ ﺍﻟﺒﺭﺩ ﺒﻤﻥ ﺘﺸﺨﺹ ﺍﻷﺒﺼﺎﺭ ﻴ ﻭﻡ ﺭﻜﻭﺒﻪ
ﺍﻟﺒﺎﺀ :ﻣﺘﻌﻠﻘﺔ ﺑﻘﻮﻟﻪ :ﻟﺘﺮﻭﻯ ﺃﻱ ﻟﺘﺮﻭﻯ ﲟﻦ ﺗﺸﺨﺺ ﺍﻷﺑﺼﺎﺭ .ﻭﻗﻴﻞ :ﺑﺎﻟﻔﺨﺮ .ﺃﻱ ﻳﺜﺒﺖ ﺍﻟﻔﺨﺮ ﲟﻦ
ﺗﺸﺨﺺ ﺍﻷﺑﺼﺎﺭ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺭﻛﺐ ﺗﺘﺤﲑ ﻭﺗﺸﺨﺺ ﺇﻟﻴﻪ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﺱ ،ﻭﻳﺰﺩﺣﻢ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﳊﺴﻨﻪ ،ﺣﱴ
ﳜﺮﻕ ﺑﻌﻀﻬﻢ ﺛﻴﺎﺏ ﺑﻌﺾ ﻣﻦ ﻛﺜﺮﺓ ﺍﻻﺯﺩﺣﺎﻡ!
ﻟﻜﺜﺭﺓ ﺇﻴﻤﺎﺀٍ ﺇﻟﻴﻪ ﺇﺫﺍ ﻴﺒﺩﻭ ﻭﺘﻠﻘﻰ ،ﻭﻤﺎ ﺘﺩﺭﻱ ﺍﻟﺒﻨﺎﻥ ﺴﻼﺤﻬﺎ
ﺍﻟﺒﻨﺎﻥ :ﻓﺎﻋﻞ ﺗﻠﻘﻰ ﻭﺗﺪﺭﻯ ،ﻭﺍﳌﻔﻌﻮﻝ ﺍﻟﺴﻼﺡ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺑﺪﺍ ﻟﻠﻨﺎﺱ ﺮﻫﻢ ﺣﺴﻨﻪ ﻓﻴﺸﲑ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﺑﺄﺻﺎﺑﻌﻬﻢ ﻭﻗﺪ ﺳﻘﻂ ﺳﻼﺣﻪ ﻣﻦ ﻳﺪﻩ ،ﻭﻫﻮ
ﻻ ﻳﻌﻠﻢ ﳊﲑﺗﻪ .ﻭﻣﺜﻠﻪ ﻟﻠﻤﻌﺮﻱ ﰲ ﺍﻟﻨﻌﺎﺱ:
ﻳﻘﻮﻝ :ﺇﻥ ﺧﻴﻠﻬﻢ ﻗﻴﺎﻡ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺑﻴﻮﻢ ،ﻭﺃﻋﺪﺍﺀﻫﻢ ﳜﺎﻓﻮﻥ ﻃﻠﻮﻋﻬﺎ ﻋﻠﻴﻬﻢ ﻓﻜﺄﺎ ﺗﻌﺪﻭﺍ ﰲ ﻗﻠﻮﻢ ﻣﻦ
ﺧﻮﻓﻬﻢ .
ﻭﺃﻤﻭﺍﻟﻬﻡ ﻓﻲ ﺩﺍﺭ ﻤﻥ ﻟﻡ ﻴﻔﺩ ﻭﻓﺩ ﻭﺃﻨﻔﺴﻬﻡ ﻤﺒﺫﻭﻟﺔﹲ ﻟﻭﻓﻭﺩﻫﻡ
ﻳﻘﻮﻝ :ﻣﻦ ﻗﺼﺪﻫﻢ ﺑﺬﻟﻮﺍ ﻟﻪ ﺃﻧﻔﺴﻬﻢ ،ﻭﻣﻦ ﱂ ﻳﻘﺼﺪﻫﻢ ﺃﻧﻔﺬﻭﺍ ﺇﻟﻴﻪ ﺻﻼﻢ ﻭﺃﻧﻌﻤﻮﺍ ﻋﻠﻴﻪ ﺑﺄﻣﻮﺍﳍﻢ،
ﻓﻜﺄﻥ ﺃﻣﻮﺍﳍﻢ ﻭﻓﺪ .
ﻭﻣﺜﻠﻪ ﻷﰊ ﲤﺎﻡ ﻗﻮﻟﻪ:
ﻭﻓﺩﻥ ﺇﻟﻰ ﻜﻝ ﺍﻤﺭﻯﺀٍ ﻏﻴﺭ ﻭﺍﻓﺩ ﻓﺈﻥ ﻟﻡ ﻴﻔﺩ ﻴﻭﻤﺎﹰ ﺇﻟﻴﻬﻥ ﻁﺎﻟ ﺏ
ﻓﻔﻴﻬﺎ ﺍﻟﻌﺒﺩﻱ ﻭﺍﻟﻤﻁﻬﻤﺔ ﺍﻟﺠﺭﺩ ﻜﺄﻥ ﻋﻁﻴﺎﺕ ﺍﻟﺤﺴﻴﻥ ﻋﺴﺎﻜﺭ
ﺍﳌﻄﻬﻤﺔ :ﺍﳋﻴﻞ ﺍﻟﺘﺎﻣﺔ ﺍﳋﻠﻖ ،ﺍﻟﻜﺎﻣﻠﺔ ﺍﳊﺴﻦ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻳﻬﺐ ﺍﻟﻌﺒﻴﺪ ﻭﺍﳋﻴﻞ ﻭﺍﻟﺴﻼﺡ ،ﻓﻜﺄﻥ ﻣﺎ ﻳﻬﺒﻪ ﻋﺴﻜﺮﺍﹰ ﻟﻜﺜﺮﺗﻪ .
ﺭﻭﻴﺩﻙ ﺤﺘﻰ ﻴﻠﺒﺱ ﺍﻟﺸﻌﺭ ﺍﻟﺨﺩ ﺃﺭﻯ ﺍﻟﻘﻤﺭ ﺍﺒﻥ ﺍﻟﺸﻤﺱ ﻗﺩ ﻟﺒﺱ ﺍﻟﻌﻼ
ﺷﺒﻬﻪ ﺑﺎﻟﻘﻤﺮ ،ﻭﺁﺑﺎﺀﻩ ﺑﺎﻟﺸﻤﺲ؛ ﻟﺸﺮﻓﻬﻤﺎ ﻭﻋﻠﻮﳘﺎ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺍﻛﺘﺴﺐ ﺷﺮﻓﻪ ﻣﻦ ﺃﺑﻴﻪ ﻛﻤﺎ ﻳﻜﺘﺴﺐ
ﺍﻟﻘﻤﺮ ﻧﻮﺭﻩ ﻣﻦ ﺍﻟﺸﻤﺲ ،ﰒ ﻗﺎﻝ :ﺭﻭﻳﺪﻙ ﺃﻱ ﺃﻣﻬﻞ ﺣﱴ ﺗﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﺮﺟﺎﻝ .ﻭﻫﺬﺍ ﻗﻠﺐ ﻣﺎ ﺫﻛﺮﻩ
ﺍﳊﻜﻤﻲ ﰲ ﻗﻮﻟﻪ:
ﻭﻛﺜﺮﺕ ﻋﻠﻰ ﺃﰊ ﺍﻟﻄﻴﺐ ﻣﺮﺍﺳﻠﺔ ﺍﻷﻣﲑ ﺃﰊ ﳏﻤﺪٍ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﺑﻦ ﻃﻐﺞ ﻣﻦ ﺍﻟﺮﻣﻠﺔ ﻓﺴﺎﺭ ﺇﻟﻴﻪ
ﻓﻠﻤﺎ ﺣﻞ ﺑﻪ ﲪﻞ ﺇﻟﻴﻪ ﻭﺃﻛﺮﻣﻪ .
ﻭﺣﺪﺙ ﺃﺑﻮ ﻋﻤﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺴﻠﻤﻲ ﲝﻀﺮﺓ ﺃﰊ ﺍﻟﻄﻴﺐ ﻗﺎﻝ :ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ
ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺼﻮﰲ ﻗﺎﻝ :ﺃﺭﺳﻠﲏ ﺍﻷﻣﲑ ﺃﺑﻮ ﳏﻤﺪٍ ﺇﱃ ﺃﰊ ﺍﻟﻄﻴﺐ ﻭﻣﻌﻲ ﻣﺮﻛﻮﺏ ﻳﺮﻛﺒﻪ ﻓﺼﻌﺪﺕ ﺇﻟﻴﻪ ،ﺇﱃ
ﺩﺍﺭٍ ﻛﺎﻥ ﻧﺰﳍﺎ ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻭﻋﺮﻓﺘﻪ ﺭﺳﺎﻟﺔ ﺍﻷﻣﲑ ،ﻭﺃﻧﻪ ﻣﻨﺘﻈﺮ ﻟﻪ ،ﻓﺎﻣﺘﻨﻊ ﻋﻠﻲ ﻭﻗﺎﻝ :ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﻄﻠﺐ
ﺷﻌﺮﺍﹰ ،ﻭﻣﺎ ﻗﻠﺖ ﺷﻴﺌﺎﹰ .ﻓﻘﻠﺖ ﻟﻪ :ﻣﺎ ﺗﻔﺘﺮﻕ! ﻓﻘﺎﻝ ﱄ :ﻓﺎﻗﻌﺪ ﺇﺫﺍﹰ ،ﰒ ﺩﺧﻞ ﺇﱃ ﺑﻴﺖ ﰲ ﺍﳊﺠﺮﺓ ﻭﺭﺩ
ﺍﻟﺒﺎﺏ ﻋﻠﻴﻪ ﻓﻠﺒﺚ ﻓﻴﻪ ﻣﻘﺪﺍﺭ ﻛﺘﺐ ﺍﻟﻘﺼﻴﺪﺓ ﰒ ﺧﺮﺝ ﺇﱄ ﻭﻫﻲ ﰲ ﻳﺪﻩ ﻣﻜﺘﻮﺑﺔﹲ ﱂ ﲡﻒ ﺑﻌﺪ .ﻓﻘﻠﺖ ﻟﻪ:
ﺃﻧﺸﺪﻧﻴﻬﺎ ﻓﺎﻣﺘﻨﻊ ﻭﻗﺎﻝ :ﺍﻟﺴﺎﻋﺔ ﺗﺴﻤﻌﻬﺎ .ﰒ ﺭﻛﺐ ﻭﺳﺮﻧﺎ ﻓﺪﺧﻞ ﻋﻠﻰ ﺍﻷﻣﲑ ﺃﰊ ﳏﻤﺪ ﻭﻋﻴﲏ ﺍﻷﻣﲑ ﺇﱃ
ﺍﻟﺒﺎﺏ ﳑﺪﻭﺩﺓ ﻣﻨﺘﻈﺮﺍﹰ ﺇﱃ ﻭﺭﻭﺩﻩ ﻓﺴﺄﻝ ﻋﻦ ﺧﱪ ﺍﻹﺑﻄﺎﺀ ﻓﺄﺧﱪﺗﻪ ﺍﳋﱪ ﻓﺴﻠﻢ ﻋﻠﻴﻪ ﻭﺭﻓﻌﻪ ﺃﺭﻓﻊ ﳎﻠﺲٍ .
ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻄﻴﺐ:
ﻋﻠﻤﺕ ﺒﻤﺎ ﺒﻲ ﺒﻴﻥ ﺘﻠﻙ ﺍﻟﻤﻌﺎﻟﻡ ﺃﻨﺎ ﻻﺌﻤﻲ ﺇﻥ ﻜﻨﺕ ﻭﻗﺕ ﺍﻟﻠﻭﺍﺌﻡ
ﻭﻗﺖ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻑ .ﻭﺍﻟﻠﻮﺍﺋﻢ ﲨﻊ ﺍﻟﻼﺋﻤﺔ .ﻭﺍﳌﻌﺎﱂ ﲨﻊ ،ﻭﻫﻲ ﺃﺛﺮ ﺍﻟﻌﻼﻣﺔ .ﻭﻗﻮﻟﻪ :ﺃﻧﺎ ﻻﺋﻤﻲ
ﻛﺎﻟﻘﺴﻢ ،ﺃﻭ ﻛﺎﻟﺪﻋﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻦ ﲨﻠﺔ ﻟﻮﺍﻣﻪ ،ﻷﻧﻪ ﺃﺑﻐﺾ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻩ .
ﻓﻴﻘﻮﻝ :ﳌﺖ ﻧﻔﺴﻲ ﺇﻥ ﻛﻨﺖ ﻭﻗﺖ ﻻﻣﺘﲏ ﺍﻟﻠﻮﺍﺋﻢ ،ﻣﺎ ﳊﻘﺘﲏ ﻋﻨﺪ ﻭﻗﻮﰲ ﻋﻠﻰ ﺁﺛﺎﺭ ﺍﶈﺒﻮﺑﺔ ﻳﻌﲏ :ﺟﻌﻠﲏ
ﺍﷲ ﻣﻦ ﻟﻮﺍﻣﻪ ﺇﻥ ﻛﻨﺖ ﻋﻠﻤﺖ ﺫﻟﻚ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺍﳋﱪ ،ﺃﻱ ﻟﻮ ﻛﻨﺖ ﻋﻠﻤﺖ ﻣﺎ ﺃﺻﺎﺑﲏ ﻋﻨﺪ ﺫﻟﻚ ،ﻟﻜﻨﺖ ﺃﻧﺎ ﺃﻟﻮﻡ ﻧﻔﺴﻲ ﻋﻠﻰ ﻣﺎ ﻇﻬﺮ ﻣﻦ
ﺍﳉﺰﻉ ﻭﻟﻜﲏ ﲢﲑﺕ ﺣﱴ ﺫﻫﺐ ﻋﻘﻠﻲ .
ﺘﺩﻭﺭ ﻓﻭﻕ ﺍﻟﺒﻴﺽ ﻤﺜﻝ ﺍﻟﺩﺭﺍﻫﻡ ﺇﺫﺍ ﻀﻭﺀﻫﺎ ﻻﻗﻰ ﻤﻥ ﺍﻟﻁﻴﺭ ﻓﺭﺠ ﺔﹰ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺸﻤﺲ ﺇﺫﺍ ﺻﺎﺩﻑ ﺿﻮﺀﻫﺎ ﻓﺮﺟﺔ ﻣﻦ ﺃﺟﻨﺤﺔ ﺍﻟﻄﲑ ،ﻭﻗﻊ ﻋﻠﻰ ﺍﻟﺒﻴﺾ ﻣﺪﻭﺭﺍﹰ ﻣﺜﻞ ﺍﻟﺪﺭﺍﻫﻢ .
ﻳﻘﻮﻝ :ﻗﺪ ﺍﺳﺘﻐﻨﻴﺖ ﻋﻦ ﺍﻟﻄﻴﺐ؛ ﻷﻥ ﻗﺮﺏ ﺍﻷﻣﲑ ﻃﻴﺐ ﱄ! ﻭﺇﻥ ﻳﺒﲏ ﺍﷲ ﺬﺍ ﺍﻷﻣﲑ ﺍﳌﻌﺎﱄ ،ﻛﻤﺎ ﺑﻜﻢ
ﺃﻳﻬﺎ ﺍﻷﺷﺮﺍﻑ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ .ﺃﻱ ﳊﺐ ﺁﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﺟﻌﻞ ﺍﻷﻣﲑ ﻳﻀﺮﺏ ﺑﻜﻤﻪ ﺍﻟﺒﺨﻮﺭ ﻭﻳﻘﻮﻝ :ﺳﻮﻗﺎﹰ ﺇﱃ ﺍﻟﻄﻴﺐ ﻓﻘﺎﻝ ﳝﺪﺣﻪ:
ﻭﺃﻓﺼﺢ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﻘﺎﻝ ﻴﺎ ﺃﻜﺭﻡ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻔﻌﺎﻝ
ﻓﻬﻜﺫﺍ ﻗﻠﺕ ﻓﻲ ﺍﻟﻨﻭﺍﻝ ﺇﻥ ﻗﻠﺕ ﻓﻲ ﺫﺍ ﺍﻟﺒﺨﻭﺭ :ﺴﻭﻗﺎﹰ
ﻳﻘﻮﻝ :ﻳﺎ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﺧﺼﺎﻻﹰ ﻭﺃﻓﻌﺎﻻﹰ ،ﻭﺃﻧﺼﺤﻬﻢ ﻛﻼﻣﺎﹰ ﻭﻣﻘﺎﻻﹰ ،ﺇﻥ ﺳﻘﺖ ﺇﱄ ﺍﻟﺒﺨﻮﺭ ﻓﻘﺪ ﺳﻘﺖ ﻗﺒﻠﻪ
ﺍﻟﻨﻮﺍﻝ .ﻭﺳﻮﻗﺎﹰ ﻧﺼﺐ ﻷﻧﻪ ﺣﻜﺎﻳﺔ ﻗﻮﻟﻪ .ﻭﻗﻴﻞ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ .
ﻭﲢﺪﺙ ﺃﺑﻮ ﳏﻤﺪ ﻋﻦ ﻣﺴﲑﻫﻢ ﰲ ﺍﻟﻠﻴﻞ ﻟﻜﺒﺲ ﺑﺎﺩﻳﺔٍ ﻭﺃﻥ ﺍﳌﻄﺮ ﺃﺻﺎﻢ ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﰲ ﺷﺠﺎﻋﺔ
ﺍﻷﻣﲑ:
ﻓﻠﻤﻥ ﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻹﻋﻼﻡ؟ ﻏﻴﺭ ﻤﺴﺘﻨﻜﺭٍ ﻟﻙ ﺍﻹﻗﺩﺍﻡ
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﺒﺎﺯﻱ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﺟﺎﻧﺒﻪ ﻛﺴﺘﻪ ﻣﻘﻠﺘﻪ ﺍﳋﻠﻮﻗﻴﺔ ﺷﻌﺎﻋﺎﹰ ﻋﻠﻰ ﻣﻨﻜﺒﻪ ﻳﻌﲏ :ﺃﻥ ﻋﻴﻨﻪ ﻣﻦ ﺻﻔﺎﺋﻬﺎ
ﻭﺻﻘﺎﳍﺎ ،ﻳﻘﻊ ﺷﻌﺎﻋﻬﺎ ﻋﻠﻰ ﻣﻨﻜﺐ ﺍﻟﺒﺎﺯﻱ ،ﻛﻤﺎ ﻳﻘﻊ ﺷﻌﺎﻉ ﺍﳌﺮﺁﺓ ﻋﻠﻰ ﺍﳊﺎﺋﻂ .
ﻭﳌﺎ ﻧﺰﻝ ﺃﺑﻮﺍﻟﻄﻴﺐ ﺍﻟﺮﻣﻠﺔ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ﻳﺮﻳﺪ ﻣﺼﺮ ،ﺩﻋﺎﻩ ﺃﺑﻮ ﳏﻤﺪ ﻓﺄﻛﻞ ﻣﻌﻪ ﻭﺷﺮﺏ،
ﻭﺧﻠﻊ ﻋﻠﻴﻪ ﻭﲪﻠﻪ ﻋﻠﻰ ﻓﺮﺱ ﺟﻮﺍﺩٍ ﺑﺴﺮﺝ ﻭﳉﺎﻡ ،ﳏﻠﻴﲔ ﺣﻠﻴﺔ ﺛﻘﻴﻠﺔ ﻭﻗﻠﺪﻩ ﺳﻴﻔﺎﹰ ﳏﻠ ﻲ ،ﻭﻋﺎﺗﺒﻪ ﻋﻠﻰ
ﺗﺮﻛﻪ ﻣﺪﺣﻪ ﻓﻘﺎﻝ:
ﻭﻗﻠﻴﻝٌ ﻟﻙ ﺍﻟﻤﺩﻴﺢ ﺍﻟﻜﺜﻴﺭ ﺘﺭﻙ ﻤﺩﺤﻴﻙ ﻜﺎﻟﻬﺠﺎﺀ ﻟﻨﻔﺴﻲ
ﻳﻘﻮﻝ :ﺗﺮﻛﻲ ﻣﺪﺣﻚ ﻫﺠﺎﺀ ﻟﻨﻔﺴﻲ! ﻷﱐ ﻛﻨﺖ ﻗﺪ ﻛﻔﺮﺕ ﻧﻌﻤﻚ ﻭﻛﻔﺮﺍﻥ ﺍﻟﻨﻌﻢ ﻣﻦ ﺃﻋﻈﻢ ﺍﳍﺠﺎﺀ،
ﻭﺍﳌﺪﻳﺢ ﺍﻟﻜﺜﲑ ﻗﻠﻴﻞ ﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻗﺪﺭﻙ .
ﺭ ﻷﻤﺭﺱ ﻤﺜﻠﻲ ﺒﻪ ﻤﻌﺫﻭﺭ ﻏﻴﺭ ﺃﻨﻲ ﺘﺭﻜﺕ ﻤﻘﺘﻀﺏ ﺍﻟﺸﻊ
ﺍﻗﺘﻀﺎﺏ ﺍﻟﺸﻌﺮ :ﺍﺭﲡﺎﻟﻪ ﺑﺪﻳﻬﺔ .
ﻳﻘﻮﻝ :ﺇﱐ ﺗﺮﻛﺖ ﺍﺭﲡﺎﻝ ﺍﻟﺸﻌﺮ ﻻ ﺭﻭﻱ ﻓﻴﻪ؛ ﻷﱐ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺴﻔﺮ ،ﻭﻫﺬﺍ ﻋﺬﺭ ﺑﲔ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﻳﻘﻮﻝ :ﺇﻢ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺃﺣﻠﻰ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻋﺎﺩﺕ ﺑﻌﺪ ﺫﻫﺎﺎ ،ﻭﺇﻥ ﺫﻛﺮﻫﻢ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ،ﺃﻛﺜﺮ ﻣﻦ
ﺫﻛﺮﻫﻢ ﻷﻳﺎﻡ ﺍﻟﺸﺒﺎﺏ .
ﳏﺠﻞ :ﺃﻱ ﰲ ﻗﻮﺍﺋﻤﻪ ﺑﻴﺎﺽ .ﻭﺪ :ﺃﻱ ﻋﺎﻝٍ ﻣﺮﺗﻔﻊ ﺍﻟﺸﺨﺺ .ﻛﻤﻴﺖ :ﺃﻱ ﺃﲪﺮ ﺍﻟﻠﻮﻥ ﺃﺳﻮﺩ ﺍﻟﻘﻮﺍﺋﻢ
ﻭﺍﻟﻔﺮﻕ .ﺯﺍﻫﻖ :ﺃﻱ ﲰﲔ ،ﻭﻗﻴﻞ ﻫﻮ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺍﻟﺴﻤﲔ ﻭﺍﳍﺰﻳﻞ .ﻭﺍﻟﻐﺮﺓ ﺍﻟﺸﺎﺩﺧﺔ :ﺍﻟﱵ ﺗﻐﺸﻰ ﺍﻟﻮﺟﻪ
ﻣﻦ ﺍﻟﻨﺎﺻﻴﺔ ﺇﱃ ﺍﻷﻧﻒ .ﻭﺍﻟﺸﺎﺭﻕ :ﺍﻟﺸﻤﺲ .ﺷﺒﻪ ﺑﻴﺎﺽ ﻭﺟﻬﻪ ﺑﺎﻟﺸﻤﺲ ﺣﺴﻨﺎﹰ ﻭﺿﻴﺎﺀ .
ﻜﺄﻨﻬﺎ ﻤﻥ ﻟﻭﻥ ﻓﻲ ﺒﺎﺭﻕ
ﺒﺎﻕٍ ﻋﻠﻰ ﺍﻟﺒﻭﻏﺎﺀ ﻭﺍﻟﺸﻘﺎﺌﻕ
ﻭﺭﻭﻯ :ﻛﺄﻧﻪ ﺇﱃ ﺍﳌﻬﺮ ،ﻭﻛﺄﺎ ﺇﱃ ﺍﻟﻐﺮﺓ .ﻭﺍﻟﺒﺎﺭﻕ :ﺍﻟﺴﺤﺎﺏ ﺫﻭ ﺍﻟﱪﻕ .
ﺷﺒﻪ ﻏﺮﺗﻪ ﺑﺎﻟﺸﻤﺲ ،ﰒ ﺷﺒﻪ ﻟﻮﻥ ﺍﳌﻬﺮ ﺑﺎﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻮﺀ ﺍﻟﱪﻕ ﻭﻫﻮ ﻳﻜﻮﻥ ﻣﺎﺋﻼﹰ ﺇﱃ ﺍﻟﻜﻤﻴﺖ.
ﻭﺍﻟﺒﻮﻏﺎﺀ :ﺍﻟﺘﺮﺍﺏ ﺍﻟﺪﻗﻴﻖ .ﻭﺍﻟﺸﻘﺎﺋﻖ :ﲨﻊ ﺷﻘﻴﻘﺔ ﻭﻫﻲ ﺃﺭﺽ ﺗﻨﺸﻖ ﺑﲔ ﺍﻟﺮﻣﺎﻝ ،ﺗﻨﺒﺖ ﺍﻟﺸﺠﺮ
ﻭﺍﻟﻌﺸﺐ .ﻭﻗﻴﻞ :ﺃﺭﺽ ﻓﻴﻬﺎ ﺣﺼﺎﹰ ﻭﺭﻣﻞ .ﻳﻌﲏ ﺃﻥ ﻟﻮﻧﻪ ﺑﺎﻕٍ ﺳﻮﺍﺀ ﺳﺮﺕ ﰲ ﺍﻟﺴﻬﻞ ﺃﻭ ﰲ ﺍﳉﺒﻞ ،ﻭﰲ
ﺍﳊﺮ ﺃﻭ ﰲ ﺍﻟﱪﺩ .ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺻﺒﻮﺭ ﻋﻠﻰ ﺍﻟﺸﺪﺍﺋﺪ؛ ﻷﻧﻪ ﻣﻌﻮﺩ ﻣﺪﺭﺏ .
ﻭﺍﻷﺒﺭﺩﻴﻥ ﻭﺍﻟﻬﺠﻴﺭ ﺍﻟﻤﺎﺤﻕ
ﻟﻠﻔﺎﺭﺱ ﺍﻟﺭﺍﻜﺽ ﻤﻨﻪ ﺍﻟﻭﺍﺜﻕ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺼﻴﺎﻗﻞ ﻗﺪ ﺃﺧﻠﺼﻮﻫﺎ ﺻﻘﺎﻻﹰ ،ﻭﺇﺎ ﲝﺪﺓ ﺷﻔﺎﺭﻫﺎ ﻗﻄﻌﺖ ﺃﻳﺪﻱ ﺻﻴﺎﻗﻠﻬﺎ ﻋﻨﺪ ﺻﻘﻠﻬﺎ ،ﻭﲡﺮﺑﺔ
ﺣﺪﻫﺎ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺣﺎﳍﺎ ﻣﻊ ﻏﲑﻫﻢ؟!
ﻭﺘﻠﻙ ﺨﺩﻴﻌﺔ ﺍﻟﻁﺒﻊ ﺍﻟﻠﺌﻴﻡ ﻴﺭﻯ ﺍﻟﺠﺒﻨﺎﺀ ﺃﻥ ﺍﻟﻌﺠﺯ ﻋﻘ ﻝٌ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳉﺒﺎﻥ ﳜﺪﻋﻪ ﻟﺆﻡ ﻃﺒﻌﻪ ،ﻭﻳﺼﻮﺭ ﻟﻪ ﺃﻥ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﳊﺮﺏ ﺭﺃﻱ ﻭﻋﻘﻞ ،ﻭﻟﻴﺲ ﻛﻤﺎ ﻇﻦ،
ﻭﺇﳕﺎ ﺧﺪﻋﻪ ﻟﺆﻡ ﻃﺒﻌﻪ ﻋﻤﺎ ﰲ ﺍﻟﺸﺠﺎﻋﺔ ﻣﻦ ﺍﻟﻌﺰ ﺑﺎﻟﻔﺨﺮ ﺎ .
ﻭﻻ ﻤﺜﻝ ﺍﻟﺸﺠﺎﻋﺔ ﻓﻲ ﺍﻟﺤﻜﻴﻡ ﻭﻜﻝ ﺸﺠﺎﻋﺔٍ ﻓﻲ ﺍﻟﻤﺭﺀ ﺘﻐﻨﻲ
ﺭﺍﻋﺘﻚ :ﺃﻱ ﺃﻓﺰﻋﺘﻚ ﻭﺭﻭﻯ :ﺭﺍﻋﻴﺔ ﺍﻟﺸﻴﺐ ،ﻭﲨﻌﻬﺎ ﺭﻭﺍﻉٍ .ﻭﺭﻭﻯ :ﺭﺍﺋﻌﺔ ،ﻭﻫﻲ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺭﺍﻋﺖ.
ﻭﻗﻴﻞ :ﻫﻲ ﻣﻨﺘﺸﺮﺓ ﻛﺎﻧﺘﺸﺎﺭ ﺍﻟﻐﻨﻢ ﰲ ﺍﳌﺮﻋﻰ .ﻭﺍﻷﺳﺤﻢ :ﺍﻷﺳﻮﺩ .
ﻳﻘﻮﻝ :ﺭﺍﻋﺘﻚ ﺍﻟﺸﻌﺮﺍﺕ ﺍﻟﺒﻴﺾ ﺍﻟﱵ ﺍﻧﺘﺸﺮﺕ ﰲ ﻋﺎﺭﺿﻲ ،ﻭﻟﻮﻛﺎﻥ ﺍﻟﺸﻌﺮ ﻳﺒﺪﻭ ﺃﺑﻴﺾ ﰒ ﻳﺴﻮﺩ ،ﳋﻔﺖ
ﻣﻦ ﺍﻟﺴﻮﺍﺩ ﺧﻮﻓﻚ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ،ﻭﺍﻟﺬﻱ ﺭﺍﻋﻚ ﺇﳕﺎ ﻫﻮ ﻋﻠﻮ ﺳﲏ ،ﻻ ﺍﻟﺒﻴﺎﺽ .
ﻓﺎﻟﺸﻴﺏ ﻤﻥ ﻗﺒﻝ ﺍﻷﻭﺍﻥ ﺘﻠﺜﻡ ﻟﻭ ﻜﺎﻥ ﻴﻤﻜﻨﻨﻲ ﺴﻔﺭﺕ ﻋﻥ ﺍﻟﺼﺒﺎ
ﻳﻘﻮﻝ :ﺳﺎﺋﻠﻮﺍ ﻗﺎﺗﻠﻴﻪ .ﻫﻞ ﻣﺎﺕ ﻣﻦ ﺿﺮﻢ ،ﺃﻭ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻟﻀﺮﺏ؟! ﻭﺍﻟﺸﺒﺢ :ﺍﻟﺸﺨﺺ .ﻳﻘﻮﻝ :ﺳﺎﺋﻠﻮﺍ
ﺍﻟﻨﺎﺱ ﺃﻱ ﻣﻮﺿﻊ ﺃﺻﺎﺏ ﺍﻟﺴﻴﻒ ﻣﻨﻪ؟ ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻪ ﺟﺴﻢ ،ﻟﻘﺼﺮﻩ ﻭﺻﻐﺮﻩ ،ﻭﻻ ﺭﺃﺱ ﻟﻪ ،ﻭﻻ ﻋﻨﻖ،
ﺣﱴ ﻻ ﳚﺪ ﺍﻟﺴﻴﻒ ﺷﺨﺼﻪ ،ﻭﻟﻜﻦ ﺍﳋﻮﻑ ﻗﺘﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﻀﺮﺏ ﻣﻨﻪ ﺍﻟﺴﻴﻒ ﻣﻮﺿﻌﺎﹰ!
ﻟﻜﺎﻥ ﺃﻷﻡ ﻁﻔ ﻝٍ ﻟﻑ ﻓﻲ ﺨﺭﻕ ﻟﻭﻻ ﺍﻟﻠﺌﺎﻡ ﻭﺸﻲﺀ ﻤﻥ ﻤﺸﺎﺒﻬ ﺔٍ
ﻳﻘﻮﻝ :ﻟﻮﻻ ﺃﻥ ﰲ ﺍﻟﻨﺎﺱ ﺍﳌﺸﺎﺔ ﰲ ﺍﻟﻠﺆﻡ ﻭﺍﳋﺴﺔ ،ﻟﻜﺎﻥ ﺃﻷﻡ ﻃﻔﻞ ﻟﻒ ﰲ ﻗﻤﺎﻁٍ؛ ﻟﻌﺠﺰﻩ ﻭﺻﻐﺮ ﻗﺎﻣﺘﻪ.
ﻭﺍﳌﺸﺎﺔ :ﲨﻊ ﺍﻟﺸﺒﻪ ﻋﻠﻰ ﻏﲑ ﻗﻴﺎﺱ .
ﻤﻤﺎ ﻴﺸﻕ ﻋﻠﻰ ﺍﻵﺫﺍﻥ ﻭﺍﻟﺤﺩﻕ ﻜﻼﻡ ﺃﻜﺜﺭ ﻤﻥ ﺘﻠﻘﻰ ﻭﻤﻨﻅﺭﻩ
ﻳﻘﻮﻝ :ﺇﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻛﻼﻣﻪ ﲤﺠﻪ ﺍﻵﺫﺍﻥ ﻟﺜﻘﻠﻪ .ﻭﻛﺬﻟﻚ ﺭﺅﻳﺘﻪ ﳑﺎ ﺗﻨﻜﺮﻫﺎ ﺍﻟﻌﲔ ﻭﻳﺸﻖ ﻋﻠﻴﻬﺎ .ﻓﻠﻪ
ﻧﻈﺎﺋﺮ ﰲ ﺍﻟﻨﺎﺱ.
ﻭﺍﺟﺘﺎﺯ ﺑﺒﻌﻠﺒﻚ ﻓﱰﻝ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﻋﺴﻜﺮ ،ﻭﻫﻮ ﻳﻮﻣﺌﺬٍ ﺻﺎﺣﺐ ﺣﺮﺎ ،ﻓﺨﻠﻊ ﻋﻠﻴﻪ ﻭﲪﻞ ﺇﻟﻴﻪ ﻭﺃﻣﺴﻜﻪ
ﻋﻨﺪﻩ ،ﺍﻏﺘﻨﺎﻣﺎﹰ ﳌﺸﺎﻫﺪﺗﻪ .ﻭﺃﺭﺍﺩ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﳋﺮﻭﺝ ﺇﱃ ﺃﻧﻄﺎﻛﻴﺔ ﻓﻘﺎﻝ ﻳﻌﺘﺬﺭ ﻣﻦ ﻣﻔﺎﺭﻗﺘﻪ:
ﻭﻟﻡ ﻴﺘﺭﻙ ﻨﺩﺍﻙ ﺒﻨﺎ ﻫﻴﺎﻤﺎ ﺭﻭﻴﻨﺎ ﻴﺎ ﺍﺒﻥ ﻋﺴﻜﺭٍ ﺍﻟﻬﻤﺎﻤﺎ
ﻳﻘﻮﻝ :ﺭﻭﻳﻨﺎ ﺃﻳﻬﺎ ﺍﳌﻤﺪﻭﺡ ﺑﺴﺤﺎﺋﺐ ﺟﻮﺩﻙ ،ﻭﱂ ﻳﺘﺮﻙ ﺑﻨﺎ ﻫﻴﺎﻣﺎﹰ :ﺃﻱ ﻋﻄﺸ ﺎﹰ .
ﻟﻐﻴﺭ ﻗﻠﻰ ﻭﺩﺍﻋﻙ ﻭﺍﻟﺴﻼﻤﺎ ﻭﺼﺎﺭ ﺃﺤﺏ ﻤﺎ ﺘﻬﺩﻯ ﺇﻟﻴﻨﺎ
ﻳﻘﻮﻝ :ﻗﺪ ﺃﻓﻀﺖ ﻋﻠﻲ ﻣﻦ ﺑﺮﻙ ﻣﺎ ﻛﻔﺎﱐ ،ﻓﻠﻴﺲ ﺷﻲﺀ ﺃﺣﺐ ﺇﱄ ﺇﻻ ﺍﻻﺭﲢﺎﻝ ﻭﺗﻮﺩﻳﻌﻚ ﻭﺍﻟﺴﻼﻡ،
ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻦ ﺑﻐﺾ ﻭﻻ ﻛﺮﺍﻫﺔ ﻓﻴﻚ ،ﻭﻟﻜﻦ ﻋﻦ ﻋﺬﺭ ﺍﻗﺘﻀﻰ ﺫﻟﻚ .
ﻭﻟﻡ ﻨﺫﻤﻡ ﺃﻴﺎﺩﻴﻙ ﺍﻟﺠﺴﺎﻤﺎ ﻭﻟﻡ ﻨﻤﻠﻝ ﺘﻔﻘﺩﻙ ﺍﻟﻤﻭﺍﻟﻲ
ﻭﻗﺎﻝ ﳝﺪﺡ ﺃﺑﺎ ﺍﻟﻌﺸﺎﺋﺮ :ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﲪﺪﺍﻥ ﺍﻟﻌﺪﻭﻱ ﺍﻟﺘﻐﻠﱯ ﻭﻫﻲ ﺃﻭﻝ ﺷﻌﺮ ﰲ ﺑﲏ
ﲪﺪﺍﻥ:
ﺘﺤﺴﺏ ﺍﻟﺩﻤﻊ ﺨﻠﻘﺔﹰ ﻓﻲ ﺍﻟﻤﺂﻗﻲ ﺃﺘﺭﺍﻫﺎ ﻟﻜﺜﺭﺓ ﺍﻟﻌﺸﺎﻕ
ﺍﳌﺂﻗﻲ :ﻃﺮﻑ ﺍﻟﻌﲔ ﳑﺎ ﻳﻠﻲ ﺍﻷﻧﻒ .
ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ :ﺃﺣﺴﺒﺖ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺃﺎ ﻟﻜﺜﺮﺓ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﺍﻟﺪﻣﻮﻉ ﰲ ﻋﻴﻮﻥ ﻋﺸﺎﻗﻬﺎ ﺃﻧﻪ ﺧﻠﻘﺔ ﰲ
ﻋﻴﻮﻢ؟ ﻓﻠﻬﺬﺍ ﻻ ﺗﺮﲪﻬﻢ!
ﺭﺍﺀﻫﺎ ﻏﻴﺭ ﺠﻔﻨﻬﺎ ﻏﻴﺭ ﺭﺍﻕ ﻜﻴﻑ ﺘﺭﺜﻲ ﺍﻟﺘﻲ ﺘﺭﻯ ﻜﻝ ﺠﻔ ﻥٍ
ﺭﺍﺀﻫﺎ :ﻣﻘﻠﻮﺏ ﺭﺁﻫﺎ .ﻭﻏﲑ :ﺍﻷﻭﱃ ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ .
ﻳﻘﻮﻝ :ﻛﻴﻒ ﺗﺮﺣﻢ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻟﻠﺒﺎﻛﲔ ﺑﺴﺒﺒﻬﺎ ،ﻷﺎ ﺗﺮﻯ ﻛﻞ ﻋﲔ ﺑﺎﻛﻴﺔ ﻏﲑ ﺭﺍﻗﻴﺔ ﺍﻟﺪﻣﻊ ﻋﻨﻬﺎ ،ﻓﻬﻲ
ﲢﺴﺐ ﺃﻥ ﺫﻟﻚ ﺧﻠﻘﺔ ،ﻷﺎ ﱂ ﺗﺮ ﺇﻻ ﺑﺎﻛﻴﺎﹰ ﺳﺎﺋﻞ ﺍﻟﺪﻣﻊ ،ﻭﺍﺳﺘﺜﲎ ﺟﻔﻨﻬﺎ ،ﻓﺒﲔ ﺃﻥ ﻛﻞ ﻋﲔ ﻛﺬﻟﻚ ﺇﻻ
ﻋﻴﻨﻬﺎ؛ ﻷﺎ ﱂ ﺗﻌﺸﻖ ﺃﺣﺪﺍﹰ ﻓﻼ ﲡﺰﻉ ﻟﻠﻔﺮﺍﻕ! ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﲎ :ﺇﺎ ﻻ ﺗﺒﻜﻲ ،ﻷﺎ ﱂ ﺠﺮ ﻧﻔﺴﻬﺎ .
ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﺑﺪﺍﺋﻊ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﳌﺘﻨﱯ .
ﻙ ﻋﻭﻓﻴﺕ ﻤﻥ ﻀﻨﻰ ﻭﺍﺸﺘﻴﺎﻕ ﺃﻨﺕ ﻤﻨﺎ ﻓﺘﻨﺕ ﻨﻔﺴﻙ ﻟﻜﻥ
ﻳﻘﻮﻝ :ﺃﻧﺖ ﻣﻨﺎ ﺃﻱ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﺸﺎﻕ ،ﻟﻜﻨﻚ ﻗﺪ ﻓﺘﻨﺖ ﻧﻔﺴﻚ ﻛﻤﺎ ﻓﺘﻨﺎ ﲝﺴﻨﻚ! ﺃﻱ ﺃﻧﺖ ﻋﺎﺷﻘﺔ
ﻟﻨﻔﺴﻚ ﻛﻤﺎ ﻧﻌﺸﻘﻚ؛ ﻷﻥ ﻛﻞ ﺃﺣﺪ ﳛﺐ ﻧﻔﺴﻚ ،ﻏﲑ ﺃﻧﻚ ﺳﻠﻤﺖ ﻣﻦ ﺃﱂ ﺍﻟﻮﺟﺪ ﻭﻃﻮﻝ ﺍﳌﺮﺽ
ﻭﺍﻻﺷﺘﻴﺎﻕ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺸﺘﺎﻕ ﺇﱃ ﻧﻔﺴﻪ ﻓﻼ ﻳﺘﺄﱂ ﻣﻦ ﺣﺒﻬﺎ
ﺕ ﻟﺤﺎﻝ ﺍﻟﻨﺤﻭﻝ ﺩﻭﻥ ﺍﻟﻌﻨﺎﻕ ﺤﻠﺕ ﺩﻭﻥ ﺍﻟﻤﺯﺍﺭ ،ﻓﺎﻟﻴﻭﻡ ﻟﻭ ﺯﺭ
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﺑﻴﻨﻨﺎ ﺑﻌﺪ ﻏﲑ ﺍﳍﺠﺮ ،ﻟﺴﺮﻧﺎ ﺇﻟﻴﻚ ﻭﻟﻮﺍﺻﻠﻨﺎ ﺍﻟﺴﲑ ﺣﱴ ﺗﺬﻭﺏ ﺃﺑﺪﺍﻧﻨﺎ ﻭﺰﻝ ﺭﻭﺍﺣﻠﻨﺎ
ﻓﺘﻜﻮﻥ ﰲ ﺍﳋﻔﺔ ﻛﺄﻧﻔﺎﺳﻨﺎ ﻭﺗﺼﲑ ﺇﺑﻠﻨﺎ ﻣﻬﺰﻭﻟﺔﹰ ﻭﻫﺬﺍ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﺍﻟﺸﻴﺺ .
ﻓﺄﺘﻭﻙ ﺃﻨﻘﺎﻀﺎﹰ ﻋﻠﻰ ﺃﻨﻘﺎﺽ ﺃﻜﻝ ﺍﻟﻭﺠﻴﻑ ﻟﺤﻭﻤﻬﻡ ﻭﻟﺤﻭﻤﻨﺎ
ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻵﺧﺮ
ﺃﻨﻀﺎﺀ ﺸﻭﻕ ﻋﻠﻰ ﺃﻨﻀﺎﺀ ﺃﺴﻔﺎﺭٍ
ﻟﻭﻥ ﺃﺸﻔﺎﺭﻫﻥ ﻟﻭﻥ ﺍﻟﺤﺩﺍﻕ؟ ﻤﺎ ﺒﻨﺎ ﻤﻥ ﻫﻭﻯ ﺍﻟﻌﻴﻭﻥ ﺍﻟﻠﻭﺍﺘﻲ
ﻣﺎ ﲟﻌﲎ ﺍﻟﺘﻌﻈﻴﻢ ،ﺃﻱ :ﺃﻱ ﺷﻲﺀ؟ ﺑﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﻟﻮﻥ ﺃﺷﻔﺎﺭﻫﺎ ﰲ ﺍﻟﺴﻮﺍﺩ ،ﻣﺜﻞ ﻟﻮﻥ ﺃﺣﺪﺍﻗﻬﺎ .
ﻭﻫﺬﺍ ﺎﻳﺔ ﰲ ﺍﳊﺴﻦ ﻛﻤﺎ ﺗﺮﻯ .
ﻓﺄﻁﺎﻟﺕ ﺒﻬﺎ ﺍﻟﻠﻴﺎﻟﻲ ﺍﻟﺒﻭﺍﻗﻲ ﻗﺼﺭﺕ ﻤﺩﺓ ﺍﻟﻠﻴﺎﻟﻲ ﺍﻟﻤﻭﺍﻀﻲ
ﺷﺒﻪ ﺍﻟﻌﻨﱪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻮﻕ ﺭﺃﺳﻬﺎ ﺑﺒﻴﺎﺽ ﺍﻟﺸﻌﺮ ،ﰲ ﺍﻟﺸﻌﺮ ﺍﳉﻌﺪ ،ﻷﻥ ﺍﻟﺒﻄﻴﺨﺔ ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀ ﻭﺍﻟﻌﻨﱪ
ﻣﺎ ﺿﺮﺏ ﺇﱃ ﺍﻟﺸﻴﺒﺔ ،ﻭﺧﺺ ﺍﳉﻌﺪ؛ ﻷﻧﻪ ﻣﻊ ﺍﻟﺴﻮﺍﺩ ﰲ ﺍﻷﻏﻠﺐ .ﻭﻗﻴﻞ ﺃﺗﻰ ﺑﻪ ﻷﺟﻞ ﺍﻟﻘﺎﻓﻴﺔ.
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﻳﺼﻒ ﻫﺬﻩ ﺍﻟﺒﻄﻴﺨﺔ
ﺴﻭﺩﺍﺀ ﻓﻲ ﻗﺸﺭٍ ﻤﻥ ﺍﻟﺨﻴﺯﺭﺍﻥ؟ ! ﻤﺎ ﺃﻨﺎ ﻭﺍﻟﺨﻤﺭ ﻭﺒﻁﻴﺨ ﺔﹲ
ﺭﻓﻊ ﺍﳋﻤﺮ ﻭﺑﻄﻴﺨﺔ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻣﺎ .ﺃﻱ :ﻣﺎ ﺃﻧﺎ ﻭﺍﳋﻤﺮ ،ﻭﻣﺎ ﺑﻄﻴﺨﺔ .ﻭﳚﻮﺯ ﻧﺼﺒﻪ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻔﻌﻞ،
ﻭﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﲟﻌﲎ ﻣﻊ .
ﻳﻘﻮﻝ :ﺃﻱ ﺷﻲﺀ ﺃﻧﺎ ،ﺃﻱ ﻣﺎ ﱄ ﻭﻣﻼﺑﺴﺔ ﺍﳋﻤﺮ ﻭﻫﺬﻩ ﺍﻟﺒﻄﻴﺨﺔ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﻗﺸﺮﻫﺎ ﻣﻦ ﺍﳋﻴﺰﺭﺍﻥ ،ﻋﻦ
ﺍﻟﺸﻐﻞ ﺑﺎﳊﺮﺏ ﰲ ﻃﻠﺐ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺼﻴﺖ .
ﺘﻭﻁﺌﺘﻲ ﺍﻟﻨﻔﺱ ﻟﻴﻭﻡ ﺍﻟﻁﻌﺎﻥ ﻴﺸﻐﻠﻨﻲ ﻋﻨﻬﺎ ﻭﻋﻥ ﻏﻴﺭﻫﺎ
ﺭﻭﻯ :ﺗﻮﻃﺌﱵ ﻣﻦ ﻭﻃﺄﺕ ﺍﻟﺸﻲﺀ :ﺃﻱ ﻟﻴﻨﺘﻪ .ﻭﺭﻭﻯ :ﺗﻮﻃﻴﲏ ﺎ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﻃﻨﺖ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻟﺸﻲﺀ.
ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ .
ﻳﻘﻮﻝ :ﻳﺸﻐﻠﲏ ﻋﻦ ﻫﺬﻩ ﺍﻟﺒﻄﻴﺨﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻄﻴﺐ ،ﺍﺳﺘﻤﺎﻉ ﻗﺼﺮ ﻧﻔﺴﻲ ﻋﻠﻰ ﺍﳊﺮﻭﺏ ﻭﺍﳌﻄﺎﻋﻨﺔ
ﻓﻴﻬﺎ.
ﻴﺨﻀﺏ ﻤﺎ ﺒﻴﻥ ﻴﺩﻱ ﻭﺍﻟﺴﻨﺎﻥ ﻭﻜﻝ ﻨﺠﻼﺀ ﻟﻬﺎ ﺼﺎﺌﻙ
ﻭﻛﻞ ﻋﻄﻒ ﻋﻠﻰ ﺗﻮﻃﺌﱵ ﺍﻟﻨﻔﺲ .ﻭﻫﻮ ﺭﻓﻊ ،ﻭﳚﻮﺯ ﺟﺮﻩ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻟﻴﻮﻡ ﺍﻟﻄﻌﺎﻥ .ﻭﻗﻮﻟﻪ :ﺻﺎﺋﻚ
ﺃﻱ ﺩﻡ ﻳﺎﺑﺲ ﻳﻠﺼﻖ ﺑﺎﻟﺮﻣﺢ .
ﻳﻘﻮﻝ :ﻳﺸﻐﻠﲏ ﻋﻤﺎ ﺫﻛﺮﺕ ،ﻛﻞ ﻃﻌﻨﺔ ﻭﺍﺳﻌﺔ ﳜﺮﺝ ﻣﻨﻬﺎ ﺩﻡ ﻛﺜﲑ ﺣﱴ ﳜﻀﺐ ﺑﻪ ﺍﻟﺮﻣﺢ ﻭﺍﻟﻴﺪ .
ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺸﺎﺋﺮ ﳉﻠﺴﺎﺋﻪ :ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺃﻟﻒ ﺑﻴﺖ ﻟﻔﻌﻞ.
ﻳﻘﻮﻝ :ﺇﻥ ﺃﺑﺎ ﺍﻟﻌﺸﺎﺋﺮ ﻟﻜﺜﺮﺓ ﻣﻼﺑﺴﺘﻪ ﺍﳊﺮﻭﺏ ﻭﺍﻟﺸﺪﺍﺋﺪ ﺻﺎﺭﺕ ﻛﻨﻴﺘﻪ ﺃﺑﺎ ﺍﻟﻐﻤﺮﺍﺕ ﺣﱴ ﻛﺄﻥ ﻛﻨﻴﺘﻪ
ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﱵ ﻫﻲ ﺃﺑﻮ ﺍﻟﻌﺸﺎﺋﺮ ﻏﲑ ﻇﺎﻫﺮﺓ ﻭﻻ ﻣﻌﻠﻮﻣﺔ .
ﺭﺩﻯ ﺍﻷﺒﻁﺎﻝ ﺃﻭ ﻏﻴﺙ ﺍﻟﻌﻁﺎﺵ ﻭﻗﺩ ﻨﺴﻲ ﺍﻟﺤﺴﻴﻥ ﺒﻤﺎ ﻴﺴﻤﻰ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻛﺜﺮ ﻣﻨﻪ ﺍﻟﺒﺄﺱ ﻭﺍﳉﻮﺩ .ﻓﻜﻞ ﺃﺣﺪ ﻳﺴﻤﻴﻪ .ﺇﻣﺎ :ﺭﺩﻯ ﺍﻷﺑﻄﺎﻝ .ﻭﺇﻣﺎ :ﻏﻴﺚ ﺍﻟﻌﻄﺎﺵ .ﻭﻧﺴﻲ
ﺍﲰﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﻪ ﺃﺑﻮﺍﻩ ﺍﳌﻌﺮﻭﻑ ﺍﳌﺸﻬﻮﺭ .
ﺩﻗﻴﻕ ﺍﻟﻨﺴﺞ ﻤﻠﺘﻬﺏ ﺍﻟﺤﻭﺍﺸﻲ ﻟﻘﻭﻩ ﺤﺎﺴﺭﺍﹰ ﻓﻲ ﺩﺭﻉ ﻀﺭﺏٍ
ﻭﺃﻴﺩﻱ ﺍﻟﻘﻭﻡ ﺃﺠﻨﺤﺔ ﺍﻟﻔﺭﺍﺵ ﻜﺄﻥ ﻋﻠﻰ ﺍﻟﺠﻤﺎﺠﻡ ﻤﻨﻪ ﻨﺎﺭﺍﹰ
ﺍﻟﻔﺮﺍﺵ :ﲨﻊ ﻓﺮﺍﺷﺔ ﻭﻫﻲ ﺩﻭﻳﺒﺔ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺴﺮﺍﺝ ﻓﺘﺴﻘﻂ ﻓﻴﻪ ،ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻪ ﻟﻠﻤﻤﺪﻭﺡ ﺃﻭ ﺍﻟﻘﺮﺏ،
ﻭﻗﻴﻞ :ﻟﻠﺴﻴﻒ .ﻓﺄﺿﻤﺮﻩ ﻭﺇﻥ ﱂ ﳚﺮ ﻟﻪ ﺫﻛﺮ .
ﻳﻘﻮﻝ :ﻣﻦ ﺷﺪﺓ ﺿﺮﺑﺔ ﺍﳉﻤﺎﺟﻢ ﺻﺎﺭ ﻛﺄﻥ ﻋﻠﻴﻬﺎ ﻧﺎﺭﺍﹰ ،ﻭﻛﺄﻥ ﺃﻳﺪﻱ ﺍﻟﻘﻮﻡ ﺍﳌﺘﻄﺎﻳﺮﺓ ﺑﺎﻟﺴﻴﻒ ﻋﻨﺪ ﺿﺮﺑﻪ
ﻳﻌﺮﺽ ﺑﻘﻮﻡ ﺧﺬﻟﻮﻩ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻴﻘﻮﻝ :ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺷﺮﺏ ﻭﻣﻨﺎﺩﻣﺔ ﺷﺎﺭﻛﻮﻩ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﻻ
ﻳﺸﺎﺭﻛﻮﻧﻪ ﰲ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺪﻓﺎﻉ! ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﻴﺜﺒﺕ ﻋﻨﺩ ﻗﺎﺌﻤﺔ ﺍﻟﺨﻭﺍﻥ ﻴﻔﺭ ﻋﻥ ﺍﻟﻜﺘﻴﺒﺔ ﺤﻴﻥ ﻴﻠﻘﻰ
ﺘﺒﻴﻥ ﻟﻙ ﺍﻟﻨﻌﺎﺝ ﻤﻥ ﺍﻟﻜﺒﺎﺵ ﻭﻤﻥ ﻗﺒﻝ ﺍﻟﻨﻁﺎﺡ ﻭﻗﺒﻝ ﻴﺄﺘﻲ
ﺭﻭﻯ :ﻳﺄﱏ ﺃﻱ ﳛﲔ ﻣﻦ ﻗﻮﳍﻢ :ﺃﱏ ﻳﺄﱏ ،ﻭﺭﻭﻯ ﻳﺄﺗﻰ ﺃﻱ ﳚﻲﺀ .ﻭﺍﻟﻨﻄﺎﺡ .ﺃﺻﻠﻪ ﺿﺮﺏ ﺍﻟﻜﺒﺎﺵ
ﺑﺎﻟﻘﺮﻭﻥ ،ﰒ ﺍﺳﺘﻌﻤﻞ ﰲ ﻛﻞ ﳏﺎﺭﺑﺔ .
ﻭﺭﻭﻯ ﻛﺮﻭﺍ ﻋﻠﻰ ﺍﻷﻣﲑ .ﻭﺍﳌﻌﲎ :ﺃﺗﻰ ﺧﱪ ﺍﻷﻣﲑ ﺑﻈﻔﺮﻩ ﺑﺎﻟﻌﺪﻭ ﻓﻘﻴﻞ ﻟﻨﺎ ﻳﺎ ﻣﻌﺎﺷﺮ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻼﺋﺬﻳﻦ ﺑﻪ
ﺍﻟﺼﺮﻡ :ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﲟﻦ ﻓﻴﻬﺎ ﺃﻫﻠﻪ ﻭﺍﳌﺮﻭﺡ :ﺍﻟﺬﻱ ﻳﺮﺩ ﺇﺑﻠﻪ ﻋﻦ ﺍﳌﺮﻋﻰ ﰲ ﺍﻟﺮﻭﺍﺡ ،ﻭﺍﳍﺎﺀ ﰲ ﻓﻴﻪ
ﰲ ﺍﳌﻮﺿﻌﲔ ﻟﻠﺮﺑﻊ ﻭﰲ ﺇﺑﻠﻪ ﻟﻠﺼﺮﻡ .
ﻳﻘﻮﻝ :ﳌﺎ ﺍﺭﲢﻞ ﻋﻨﻪ ﻣﻦ ﻛﻨﺖ ﺃﺣﺒﻪ ،ﺭﺃﻳﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﻣﺮﺍﹰ ﺑﺄﻫﻠﻪ ﻣﻮﺣﺸﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺑﻴﻮﺕ ﻭﲨﺎﻋﺔ
ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻳﺮﻭﺣﻮﻥ ﺇﺑﻠﻬﻢ ﺇﻟﻴﻪ .
ﻤﺎ ﺭﻀﻲ ﺍﻟﺸﻤﺱ ﺒﺭﺠﻪ ﺒﺩﻟﻪ ﻟﻭ ﺴﺎﺭ ﺫﺍﻙ ﺍﻟﺤﺒﻴﺏ ﻋﻥ ﻓﻠﻙٍ
ﺑﺮﺟﻪ :ﻓﺎﻋﻞ ﺭﺿﻲ .ﻭﻣﻔﻌﻮﻟﻪ :ﺍﻟﺸﻤﺲ ﻭﻫﻮ ﺃﻭﱃ .
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﰲ ﻓﻠﻚ ﻓﺴﺎﺭ ﻋﻨﻪ ﻭﺣﻠﺖ ﺍﻟﺸﻤﺲ ﻣﻮﺿﻌﻪ ،ﳌﺎ ﺭﺿﻲ ﺎ ﺑﺮﺟﻪ ﺍﻟﺬﻱ ﻛﺎﻥ
ﳛﻠﻪ ،ﺑﺪﻻﹰ ﻣﻨﻪ .
ﻭﻜﻝ ﺤ ﺏٍ ﺼﺒﺎﺒﺔﹲ ﻭﻭﻟﻪ ﺃﺤﺒﻪ ﻭﺍﻟﻬﻭﻯ ﻭﺃﺩﻭﺭﻩ
ﺍﻟﺼﺒﺎﺑﺔ :ﺷﺪﺓ ﺍﻟﺸﻮﻕ .ﻭﺍﻟﻮﻟﻪ :ﺫﻫﺎﺏ ﺍﻟﻌﻘﻞ .
ﻳﻘﻮﻝ :ﺃﺣﺐ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ،ﻭﺃﺣﺐ ﺃﻥ ﺃﺣﺒﻪ! ﻭﺃﺣﺐ ﻣﻨﺎﺯﻟﻪ ﻷﺟﻠﻪ ،ﻭﻛﻞ ﺣﺐ ﻓﻴﻪ ﺻﺒﺎﺑﺔ ﻭﺷﺪﺓ ﺷﻮﻕ
ﻭﺟﻨﻮﻥ ﻭﲢﲑ .
ﻭﻗﻴﻞ :ﺍﻟﻮﺍﻭ ﰲ ﻗﻮﻟﻪ :ﻭﺍﳍﻮﻯ ﻭﺍﻭ ﺍﻟﻘﺴﻢ .ﺃﻱ ﻭﺣﻖ ﺍﳍﻮﻯ ،ﻓﻴﻜﻮﻥ ﳎﺮﻭﺭﺍﹰ .
ﺇﻟﻰ ﺴﻭﺍﻩ ﻭﺴﺤﺒﻬﺎ ﻫﻁﻠﻪ ﻴﻨﺼﺭﻫﺎ ﺍﻟﻐﻴﺙ ﻭﻫﻲ ﻅﺎﻤﺌ ﺔﹲ
ﺍﳍﺎﺀ ﰲ ﻳﻨﺼﺮﻫﺎ ﻟﻸﺩﺅﺭ .ﺃﻱ :ﻳﻜﺴﻮﻫﺎ ﺍﻟﻌﺸﺐ .ﻳﻘﺎﻝ :ﺃﺭﺽ ﻣﻨﺼﻮﺭﺓ .ﺇﺫﺍ ﺳﻘﻴﺖ .
ﻳﻘﻮﻝ :ﺍﻟﻐﻴﺚ ﻳﺴﻘﻴﻬﺎ ﻭﻫﻲ ﻋﻄﺸﻰ .ﺇﱃ ﺳﻮﻯ ﺍﻟﻐﻴﺚ ،ﻭﻫﻮ ﺍﳊﺒﻴﺐ ﺍﻟﺬﻱ ﺍﺭﲢﻞ ﻋﻨﻬﺎ ،ﻭﺳﺤﺐ ﻫﺬﻩ
ﺍﻟﺪﻳﺎﺭ ﻫﺎﻃﻠﺔ ﺑﺎﳌﻄﺮ ﻭﻻ ﲢﺘﺎﺝ ﺇﻟﻴﻪ .
ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺇﻥ ﻫﺬﻩ ﺍﻷﺩﺅﺭ ﻳﺼﻴﺒﻬﺎ ﺍﳌﻄﺮ ﻓﻴﻜﺴﻮﻫﺎ ﺍﻟﻌﺸﺐ ﻓﺘﺴﺘﺪﻋﻲ ﻣﻌﺎﻭﺩﺓ ﻣﻦ ﺭﺣﻞ ﻋﻨﻬﺎ ،ﻭﻫﻮ
ﺍﳌﻨﺨﻮﺓ :ﺍﳌﻤﻠﻮﺀﺓ .ﻣﻦ ﺍﻟﻨﺨﻮﺓ ،ﻭﻫﻲ ﺍﻟﻜﱪ .ﻭﺯﻋﻠﺔ :ﺃﻱ ﻣﺮﺣﺔ ﺑﻄﺮﺓ .
ﻳﻘﻮﻝ :ﱂ ﺃﻣﺪﺣﻪ ﻛﺄﻧﻪ ﻏﲑ ﺷﺠﺎﻉ ﻳﻀﺮﺏ ﰲ ﺍﳊﺮﺏ ﺭﺀﻭﺱ ﺍﻷﺑﻄﺎﻝ ﺍﳌﺘﻜﱪﻳﻦ ﺍﻟﺬﻳﻦ ﰲ ﺭﺀﻭﺳﻬﻢ
ﺍﻟﻨﺨﻮﺓ ﻭﰲ ﻗﻠﻮﻢ ﺍﳌﺮﺡ ﻭﺍﻟﺒﻄﺮ .ﻭﻗﻮﻟﻪ :ﺳﺎﻋﺔ ﺍﻟﻮﻏﻰ ﻇﺮﻑ ﻟﻨﺨﻮﻩ :ﺃﻱ ﻣﻨﺨﻮﺓ ﺣﺎﻟﺔ ﺍﳊﺮﺏ ،ﻭﻟﻮ
ﺟﻌﻠﻪ ﻇﺮﻓﺎﹰ ﻟﻀﺮﺍﺏ ﳉﺎﺯ ﺃﻥ ﻳﻀﺮﺏ ﺳﺎﻋﺔ ﺍﻟﻮﻏﻰ ﺯﻋﻠﺔ .
ﻟﻭ ﻜﺎﻥ ﻟﻠﺠﻭﺩ ﻤﻨﻁﻕﹲ ﻋﺫﻟﻪ ﻭﺼﺎﺤﺏ ﺍﻟﺠﻭﺩ ﻤﺎ ﻴﻔﺎﺭﻗﻪ
ﻣﻌﻨﺎﻩ :ﺃﻥ ﻣﺎ ﻳﺄﺧﺬﻭﻧﻪ ﺑﺎﻟﺴﺆﺍﻝ ﻭﺍﳌﻠﻖ ﺣﺼﻞ ﻟﻪ ﺑﺘﻘﺒﻴﻞ ﺍﻷﻳﺎﺩﻱ؛ ﻷﻥ ﺷﺠﺎﻋﺘﻪ ﻣﻌﻪ ،ﻭﰲ ﺃﻋﺪﺍﺋﻪ ﻛﺜﺮﺓ،
ﻓﺈﻥ ﺫﻫﺐ ﻣﺎ ﰲ ﻳﺪﻩ ﺭﺟﻊ ﺇﱃ ﺃﻋﺪﺍﺋﻪ ﻭﻏﺎﺭ ﻋﻠﻴﻬﻢ ﻭﺍﻛﺘﺴﺐ ﺃﻣﻮﺍﳍﻢ .
ﻭﻗﻴﻞ :ﻫﻮ ﻣﻠﻚ ﻳﻀﺮﺏ ﻫﺎﻡ ﺍﻟﺸﺠﻌﺎﻥ ،ﻭﻣﺎﻟﻪ ﻗﻠﻴﻞ ،ﻣﺜﻞ ﻣﺎﻝ ﻣﻦ ﻳﻜﺴﺐ ﰲ ﺍﳌﻠﻖ ،ﻟﺘﺴﻠﻂ ﺍﳉﻮﺩ ﻋﻠﻴﻪ
ﻭﺗﺮﻛﻪ ﻻﺩﺧﺎﺭ ﺍﻷﻣﻮﺍﻝ .
ﺁﻤﻨﻪ ﺴﻴﻔﻪ ﻤﻥ ﺍﻟﻐﺭﻕ ﻜﻥ ﻟﺠﺔﹰ ﺃﻴﻬﺎ ﺍﻟﺴﻤﺎﺡ ﻓﻘﺩ
ﳜﺎﻃﺐ ﺍﻟﺴﻤﺎﺡ ﻭﻳﻘﻮﻝ ﻟﻪ :ﻛﻦ ﺃﻋﻈﻢ ﻣﺎﺷﺌﺖ ،ﻓﺈﻥ ﺍﳌﻤﺪﻭﺡ ﻻ ﳜﺸﻰ ﺃﻥ ﻳﻔﺮﻕ ﻣﺎﻟﻪ ،ﻷﻥ ﺳﻴﻔﻪ ﻗﺪ
ﺃﻣﻨﻪ ﻣﻦ ﺫﻟﻚ ،ﻷﻧﻪ ﻛﻠﻤﺎ ﻧﻔﺬ ﻣﺎﻟﻪ ﺃﺧﻠﻒ ﻋﻠﻴﻪ ﺳﻴﻔﻪ ﻣﺜﻠﻪ ﻭﺃﻛﺜﺮ ﻣﻨﻪ ،ﻣﻦ ﻣﺎﻝ ﺃﻋﺪﺍﺋﻪ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻪ
ﻭﺳﻴﻔﻪ ﻟﻠﻤﻤﺪﻭﺡ .
ﻭﺍﻧﺘﺴﺐ ﻟﻪ ﺃﻱ ﻷﰊ ﺍﻟﻌﺸﺎﺋﺮ ﺑﻌﺾ ﻣﻦ ﺭﻣﺎﻩ ﺃﻱ ﺍﳌﺘﻨﱯ ﻋﻠﻰ ﺑﺎﺏ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﻧﺸﺮﺣﻬﺎ
ﺑﻌﺪ ﻗﻮﻟﻪ:
ﻭﺃﺤﺭ ﻗﻠﺒﺎﻩ ﻤﻤﻥ ﻗﻠﺒﻪ ﺸﻴﻡ
ﻭﺍﻧﺘﺴﺐ ﺇﱃ ﺃﰊ ﺍﻟﻌﺸﺎﺋﺮ ﻭﺫﻛﺮ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮﻫﻢ ﺑﺬﻟﻚ ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ:
ﻭﻟﻠﻨﺒﻝ ﺤﻭﻟﻲ ﻤﻥ ﻴﺩﻴﻪ ﺤﻔﻴﻑ ﻭﻤﻨﺘﺴﺏٍ ﻋﻨﺩﻱ ﺇﻟﻰ ﻤﻥ ﺃﺤﺒﻪ
ﺣﻔﻴﻒ ﺍﻟﻨﺒﻞ :ﺻﻮﺗﻪ .
ﻳﻘﻮﻝ :ﺭﺏ ﺭﺍﻡ ﻗﺼﺪﱐ ﺳﻬﺎﻣﻪ ،ﻭﺍﻧﺘﺴﺐ ﺇﱃ ﻣﻦ ﺃﺣﺒﻪ ﻭﻗﺖ ﺭﻣﻴﻪ ،ﻭﺃﻧﺎ ﺃﲰﻊ ﺣﻮﱄ ﺣﻔﻴﻒ ﻧﺒﻠﻪ .
ﺤﻨﻨﺕ ﻭﻟﻜﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻟﻭﻑ ﻓﻬﻴﺞ ﻤﻥ ﺸﻭﻗﻲ ﻭﻤﺎ ﻤﻥ ﻤﺫﻟ ﺔٍ
ﻳﻘﻮﻝ :ﳌﺎ ﺫﻛﺮ ﱄ ﺃﺑﺎ ﺍﻟﻌﺸﺎﺋﺮ ﻫﻴﺞ ﺷﻮﻗﻲ ﺇﻟﻴﻪ ،ﻭﱂ ﻳﻜﻦ ﺣﻨﻴﲏ ﺇﻟﻴﻪ ﻣﻦ ﺫﻝ ﺃﻭ ﺣﺰﻥ ،ﻭﻟﻜﲏ ﺃﻟﻮ ﻑ،
ﻭﺍﻟﻜﺮﱘ ﻳﺄﻟﻒ ﺇﱃ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻪ .
ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ
ﺍﻟﺴﻴﻔﻴﺎﺕ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﳝﺪﺡ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ :ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺪﺍﻥ ﺍﺑﻦ ﲪﺪﻭﻥ ﺑﻦ ﺍﳊﺎﺭﺙ
ﺍﻟﻌﺪﻭﻱ .ﻋﻨﺪ ﻧﺰﻭﻟﻪ ﺃﻧﻄﺎﻛﻴﺔ ﻭﻣﻨﺼﺮﻓﻪ ﻣﻦ ﺍﻟﻈﻔﺮ ﳛﺼﻦ ﺑﺮﺯﻭﻳﻪ ،ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮ ﺳﻨﺔ 337ﻭﻛﺎﻥ
ﺟﺎﻟﺴﺎﹰ ﲢﺖ ﺷﺮﺍﻉ ﺩﻳﺒﺎﺝ:
ﺒﺄﻥ ﺘﺴﻌﺩﺍ ﻭﺍﻟﺩﻤﻊ ﺃﺸﻔﺎﻩ ﺴﺎﺠﻤﻪ ﻭﻓﺎﺅﻜﻤﺎ ﻜﺎﻟﺭﺒﻊ ﺃﺸﺠﺎﻩ ﻁﺎﺴﻤﻪ
ﺧﺎﻃﺐ ﺻﺎﺣﺒﻴﻪ ،ﻭﻗﺪ ﻻﻣﺎﻩ ﻋﻠﻰ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺑﻊ ﻓﻘﺎﻝ :ﻭﻓﺎﺅﻛﻤﺎ ﺑﺈﺳﻌﺎﺩﻱ ﻛﺎﻟﺮﺑﻊ ﺃﺷﺠﺎﻩ ﺩﺍﺭﺳﻪ.
ﻭﺍﻟﻄﺎﺳﻢ ﻭﺍﻟﻄﺎﻣﺲ ﲟﻌﲎ ﺍﻟﺪﺍﺭﺱ .ﻭﺃﺷﺠﺎﻩ :ﺃﺷﺪﻩ ﺷﺠﻮﺍ ،ﻭﺍﻟﺸﺠﻮ :ﺍﳊﺰﻥ .ﺃﻱ :ﻻ ﺃﺑﻜﻲ ﺍﻟﺮﺑﻊ
ﻭﺻﺮﺕ ﺃﺑﻜﻲ ﻭﻓﺎﺀﻛﻤﺎ ﻣﻌﻪ ! ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﺑﻦ ﺟﲏ :ﻭﻫﺬﺍ ﻟﻔﻈﻪ ﺃﻣﻼﻩ ﺇﻣﻼﺀ .ﻭﻃﺴﻢ ﻳﻄﺴﻢ
ﻃﺴﻤﺎ ﻓﻬﻮ ﻃﺎﺳﻢ ﺇﺫﺍ ﺩﺭﺱ ﻭﺍﳋﻤﺤﺖ ﺁﺛﺎﺭﻩ ﻭﻛﺬﻟﻚ ﻃﻤﺲ ﻳﻄﻤﺲ ﻓﻬﻮ ﻃﺎﻣﺲ ﻃﺎﻣﺲ ،ﻭﺳﺠﻢ
ﺍﻟﺪﻣﻊ ﻓﻬﻮ ﺳﺎﺟﻢ :ﺇﺫﺍ ﺳﺎﻝ .ﻭﻗﻮﻟﻪ :ﻭﻓﺎﺅﻛﻤﺎ ﺧﻄﺎﺏ ﻟﻼﺛﻨﲔ ،ﻭﺇﳕﺎ ﻛﺜﺮ ﺫﻟﻚ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻷﻥ ﺃﻗﻞ
ﺭﻓﻘﻪ ﻋﻨﺪﻫﻢ ﺛﻼﺛﺔ ،ﻓﻠﻬﺬﺍ ﻗﺎﻟﻮﺍ ﺍﻟﻮﺍﺣﺪ ﺷﻴﻄﺎﻥ ﻭﺍﻻﺛﻨﺎﻥ ﺷﻴﻄﺎﻧﺎﻥ ،ﻭﺍﻟﺜﻼﺛﺔ ﺭﻓﻘﻪ .ﻭﺭﲟﺎ ﳜﺎﻃﺐ ﺍﻟﻮﺍﺣﺪ
ﲞﻄﺎﺏ ﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﺎﻋﺔ :ﺗﻔﺨﻴﻤﺎﹰ ﻟﻪ .ﺃﻭ ﺇﺫﺍ ﺃﺭﺍﺩ ﺗﻜﺮﻳﺮ ﺍﳋﻄﺎﺏ ﻭﺗﻔﺼﻴﻞ ﻣﺎ ﺣﻜﺎﻩ ﺍﺑﻦ ﺟﲏ ﻋﻦ ﺍﳌﺘﻨﱯ
ﻭﺫﻛﺮ ﺻﺎﺣﺐ ﺍﳉﻠﻴﻞ ؟ ﰲ ﺗﻠﺨﻴﺺ ﻫﺬﺍ ﺍﳌﻌﲎ .ﻣﺎ ﻫﻮ ﰲ ﺍﻟﻌﻤﻮﻡ ﻣﺜﻞ ﻛﻼﻡ ﺃﰊ ﺍﻟﻄﻴﺐ ﻓﻘﺎﻝ ﻣﻌﻨﺎﻩ :ﻳﺎ
ﺧﻠﻴﻠﻲ ﻭﻓﺎﺅﻛﻤﺎ ﺑﺄﻥ ﺗﺴﻌﺪﺍﱐ ،ﻛﻬﺬﺍ ﺍﻟﺮﺑﻊ ﻛﻠﻤﺎ ﺃﺑﺼﺮﺗﻪ ﺃﺷﺠﺎﱐ ،ﻭﰲ ﻗﻮﻟﻪ :ﻭﺍﻟﺪﻣﻊ ﺃﺷﻔﺎﻩ ﺳﺎﲨﻪ
ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺻﺎﺣﺒﻴﻪ ﻏﺪﺭﺍ ﻣﻌﻪ ﰲ ﺍﻟﺒﻜﺎﺀ .ﻓﻘﺎﻝ :ﺇﳕﺎ ﻳﺸﻔﻲ ﺍﻟﺪﻣﻊ ﻣﻦ ﺍﻟﺼﺒﺎﺑﺔ ﺇﺫﺍ ﻛﺎﻥ ﺳﺎﲨﺎ ،ﻭﻛﻠﻤﺎ
ﻛﺎﻥ ﺃﺟﺮﻯ ﻛﺎﻥ ﺍﻟﺸﻮﻕ ﺃﺷﻔﻰ ،ﻭﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ :ﺑﺄﻥ ﺗﺴﻌﺪﺍ ﻣﺘﻌﻠﻘﺔ ﲟﺤﺬﻭﻑ ﻭﻻ ﳚﻮﺯ ﺗﻌﻠﻘﻬﺎ ﺑﻘﻮﻟﻪ:
ﻭﻓﺎﺅﻛﻤﺎ ﻷﻧﻚ ﺣﻴﻨﺌﺬ ﻓﺮﻗﺖ ﺑﲔ ﺍﳌﻮﺻﻮﻝ ﻭﺍﻟﺼﻠﺔ ،ﻷﻧﻚ ﺇﺫﺍ ﻗﺪﺭﺕ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻭﻓﺎﺅﻛﻤﺎ ﺑﺄﻥ
ﺗﺴﻌﺪﺍ ﻛﺎﻟﺮﺑﻊ ﺃﺷﺠﺎﻩ ﻃﺎﲰﻪ ﻛﺎﻧﺖ ﺍﻟﺒﺎﺀ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺻﻠﺔ ﻭﻓﺎﺅﻛﻤﺎ ،ﻭﻗﺪ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺑﻘﻮﻟﻪ :ﻛﺎﻟﺮﺑﻊ
ﻓﻴﺠﺐ ﺃﻥ ﻳﻀﻤﺮ ﺑﻌﺪ ﺍﳌﺼﺪﺭ .ﻭﻫﻮ ﻗﻮﻟﻪ :ﻭﻓﺎﺅﻛﻤﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻭﳚﻌﻞ ﺑﺄﻥ ﺗﺴﻌﺪﺍ ﺗﻔﺴﲑﺍﹰ ﻟﻪ .ﻭﺗﻘﺪﻳﺮﻩ:
ﻭﻓﺎﺅﻛﻤﺎ ﺑﺄﻥ ﺗﺴﻌﺪﺍ ،ﰒ ﳛﺬﻑ ﻫﺬﺍ ،ﻭﳚﻌﻞ ﺍﻟﺜﺎﱐ ﺗﻔﺴﲑﺍﹰ ﻟﻪ ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ ﰲ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ .
ﺃﻋﻕﹼ ﺨﻠﻴﻠﻴﻪ ﺍﻟﺼﻔﻴﻴﻥ ﻻﺌﻤﻪ ﻭﻤﺎ ﺃﻨﺎ ﺇ ﻻﹼ ﻋﺎﺸﻕﹲ ﻜﻝّ ﻋﺎﺸﻕٍ
ﺍﻟﺼﻔﻴﲔ :ﺍﻟﺬﻱ ﻳﺼﻔﻰ ﻟﻚ ﺍﳌﻮﺩﺓ ﻣﻦ ﺍﻟﻐﺶ ،ﻓﻴﻜﻮﻥ ﲟﻌﲎ ﺍﳌﺼﻔﻰ .ﻓﻘﻴﻞ ﲟﻌﲎ ﻣﻔﻌﻞ.
ﻳﻘﻮﻝ :ﺃﻧﺎ ﻋﺎﺷﻖ .ﻓﻘﺎﻝ :ﻛﻞ ﻋﺎﺷﻖ ﺃﻋﻖ ﺧﻠﻴﻠﻴﻪ ﺍﻟﺼﻔﻴﲔ :ﻣﻦ ﻳﻠﻮﻣﻪ ،ﻓﻤﻦ ﻻ ﻣﲎ ﻣﻨﻜﻤﺎ ﻛﺄﻧﻪ ﻗﺪ ﻋﻘﲏ،
ﻭﺭﻭﻯ :ﻭﻣﺎ ﺃﻧﺎ ﺇﻻ ﻋﺎﺷﻖ ﻛﻞ ﺑﻨﺼﺐ ﺍﻟﻼﻡ .ﻭﻣﻌﻨﺎﻩ :ﺃﻧﺎ ﻋﺎﺷﻖ ﻛﻞ ﻋﺎﺷﻖ ،ﺑﻌﺪ ﻟﻮﻡ ﺧﻠﻴﻠﻴﻪ ﻟﻪ ﻋﻘﻮﻗﺎ
ﻣﻨﻬﻤﺎ ﺇﻟﻴﻪ ﻭﻫﺬﺍ ﺃﺑﻠﻎ ﻣﻦ ﺍﻷﻭﻝ ،ﻭﻣﺜﻞ ﻫﺬﺍ :ﻭﺇﱐ ﻷﻋﺸﻖ ﻣﻦ ﻋﺸﻘﻜﻢ=ﳓﻮﱄ ﻭﻛﻞﹼ ﺍﻣﺮﺉٍ ﻧﺎﺣﻞ ﻭﻗﺪ
ﺳﺌﻞ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻋﻦ ﻫﺬﺍ ﻓﻘﺎﻝ :ﺇﻥ ﺍﳋﻠﻴﻞ ﺍﻟﺼﻔﻲ ﻻ ﻳﻜﻮﻥ ﻋﺎﻗﺎ ،ﻭﺃﻓﻌﻞ ﻻ ﻳﻀﺎﻑ ﺇﻻ ﺇﱃ ﻣﺎ ﻫﻮ ﺑﻌﻀﻪ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ :ﺇﺫﺍ ﻻﻡ ﱂ ﻳﻜﻦ ﺧﻠﻴﻼ ﻣﺼﺎﻓﻴﺎﹰ ﻋﻨﺪ ﺍﻟﻌﺎﺷﻖ؛ ﻷﻧﻪ ﻗﺼﺪ ﺇﺳﺎﺀﺗﻪ ﻓﻜﺄﻧﻪ ﻗﺎﻝ ﻭﻛﻞ ﻋﺎﺷﻖ ﺇﺫﺍ
ﻻﻣﻪ ﺧﻠﻴﻠﻪ ،ﻛﺎﻥ ﺃﻋﻖ ﻟﻪ ﻣﻦ ﻋﺪﻭﻩ .
ﻭﻴﺴﺘﺼﺤﺏ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻻ ﻴﻼﺌﻤﻪ ﻭﻗﺩ ﻴﺘﺯﻴﺎ ﺒﺎﻟﻬﻭﻯ ﻏﻴﺭ ﺃﻫﻠﻪ
ﻳﺘﺰﻳﺎ :ﻳﺘﻜﻠﻒ ﻳﺘﻔﻌﻞ ﻣﻦ ﺍﻟﺰﻱ ،ﻭﻫﻮ ﺍﳍﻴﺌﺔ ،ﺃﻱ ﳚﻌﻞ ﺍﳍﻮﻯ ﺯﻳﺎ ﻟﻪ .
ﻳﻘﻮﻝ :ﺭﲟﺎ ﻳﻈﻬﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﻋﺎﺷﻖ ،ﻭﻟﻴﺲ ﻫﻮ ﺑﻌﺎﺷﻖ ﺣﻘﻴﻘﺔ ،ﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺼﺤﺐ
ﻣﻦ ﻻ ﻳﻮﺍﻓﻘﻪ .
ﻳﻌﲏ :ﺃﻧﺎ ﻋﺎﺷﻖ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﻟﺴﺖ ﰲ ﺩﻋﻮﺍﻱ ﻣﺘﻜﻠﻔﺎﹰ .
ﺇﻟﻰ ﻗﻤﺭ ؟ ﻤﺎ ﻭﺍﺠ ﺩ ﻟﻙ ﻋﺎﺩﻤﻪ ﻭﻤﺎ ﺤﺎﺠﺔ ﺍﻷﻅﻌﺎﻥ ﺤﻭﻟﻙ ﻓﻲ ﺍﻟﺩﺠﻰ
ﺍﻷﻇﻌﺎﻥ :ﺍﻟﺮﺍﺣﻠﻮﻥ ،ﻭﺍﳍﺎﺀ ﰲ ﻋﺎﺩﻣﻪ ﻟﻠﻘﻤﺮ .
ﻳﻘﻮﻝ :ﺍﻟﺮﺍﺣﻠﻮﻥ ﻣﻌﻚ ﰲ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ،ﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺿﻮﺀ ﺍﻟﻘﻤﺮ؛ ﻷﻥ ﻣﻦ ﻭﺟﺪﻙ ﻓﻘﺪ ﻭﺟﺪ ﺍﻟﻘﻤﺮ .
ﺃﺜﺎﺏ ﺒﻬﺎ ﻤﻌﻴﻲ ﺍﻟﻤﻁﻲ ﻭﺭﺍﺯﻤﻪ ﺇﺫﺍ ﻅﻔﺭﺕ ﻤﻨﻙ ﺍﻟﻌﻴﻭﻥ ﺒﻨﻅﺭ ﺓٍ
ﺛﺎﺏ ﻭﺃﺛﺎﺏ :ﲟﻌﲎ .ﺃﻱ ﺃﺭﺟﻊ .ﻭﺍﳌﻌﻴﻲ :ﺍﻟﺮﺍﺯﻡ ،ﻭﲨﻌﻬﻤﺎ ﻻﺧﺘﻼﻑ ﺍﻟﻠﻔﻈﺘﲔ .ﻭﻗﻴﻞ ﺍﻟﺮﺍﺯﻡ :ﺍﻟﺬﻱ ﻗﺪ
ﻗﺎﻡ ﻣﻦ ﺍﻹﻋﻴﺎﺀ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻹﺑﻞ ﺍﳌﻌﻴﻴﺔ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﻟﻴﻚ ﻋﺎﺩﺕ ﺇﻟﻴﻬﺎ ﻧﻔﺴﻬﺎ ،ﻓﻜﻴﻒ ﳓﻦ ﻣﻊ ﺷﺪﺓ ﺷﻮﻗﻨﺎ ﺇﻟﻴﻚ ! ﻓﻬﻮ
ﺃﻭﱃ ﺑﻨﺎ .
ﻓﺂﺜﺭﻩ ﺃﻭﺠﺎﺭ ﻓﻲ ﺍﻟﺤﺴﻥ ﻗﺎﺴﻤﻪ ﺤﺒﻴﺏ ﻜﺄﻥ ﺍﻟﺤﺴﻥ ﻜﺎﻥ ﻴﺤﺒﻪ
ﺭﻭﻯ ﰲ ﺍﳊﻜﻢ ﻭﰲ ﺍﳊﺴﻦ ﻭﺍﳍﺎﺀ ﰲ ﳛﺒﻪ ﻟﻠﺤﺒﻴﺐ ،ﻭﻛﺬﻟﻚ ﰲ ﺁﺛﺮﻩ ﻭﰲ ﻗﺎﲰﻪ ﻟﻠﺤﺴﻦ .
ﻳﻘﻮﻝ :ﻛﺎﻥ ﺍﳊﺴﻦ ﳛﺐ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ،ﻓﺂﺛﺮﻩ ﻋﻠﻰ ﻏﲑﻩ ﻭﺧﺼﻪ ﺑﺰﻳﺎﺩﺓ ﺍﳊﺴﻦ ﻭﺑﺪﺍﺋﻌﻪ ،ﺃﻭ ﺟﺎﺭ ﻣﻦ ﻗﺴﻢ
ﺍﳊﺴﻦ ﰲ ﻗﺴﻤﺘﻪ ،ﻓﺄﻋﻄﻰ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﺃﻛﺜﺮ ﳑﺎ ﺃﻋﻄﻰ ﻏﲑﻩ .
ﻭﺘﺴﺒﻰ ﻟﻪ ﻤﻥ ﻜ ﻝّ ﺤﻲ ﻜﺭﺍﺌﻤﻪ ﺘﺤﻭﻝ ﺭﻤﺎﺡ ﺍﻟﺨﻁﹼ ﺩﻭﻥ ﺴﺒﺎﺌﻪ
ﺍﳍﺎﺀ ﰲ ﻛﺮﺍﺋﻤﻪ ﺗﻌﻮﺩ ﺇﱃ ﺣﻲ ﻭﻫﻮ ﲨﻊ ﻛﺮﳝﺔ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺮﻣﺎﺡ ﲢﻮﻝ ﺑﲔ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﻭﺑﲔ ﻣﻦ ﺃﺭﺍﺩ ﺳﺒﺎﺀﻩ؛ ﻟﻌﺰﺓ ﻗﻮﻣﻪ ﻭﺗﺴﱮ ﺍﻟﺮﻣﺎﺡ ﻟﻪ ﻣﻦ ﻛﻞ ﺣﻲ
ﻛﺮﺍﺋﻤﻪ.
ﻭﺁﺨﺭﻫﺎ ﻨﺸﺭ ﺍﻟﻜﺒﺎﺀ ﺍﻟﻤﻼﺯﻤﺔ ﻭﻴﻀﺤﻰ ﻏﺒﺎﺭ ﺍﻟﺨﻴﻝ ﺃﺩﻨﻰ ﺴﺘﻭﺭﻩ
ﺍﻟﻜﺒﺎﺀ :ﺍﻟﻌﻮﺩ ﻭﺍﻟﺒﺨﻮﺭ ،ﻭﺍﻟﻨﺸﺮ :ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻄﻴﺒﺔ ،ﻭﺍﳍﺎﺀ ﰲ ﺳﺘﻮﺭﻩ ﻟﻠﺤﺒﻴﺐ ﻭﰲ ﺁﺧﺮﻫﺎ ﻟﻠﺴﺘﻮﺭ ﻭﰲ
ﻣﻼﺯﻣﻪ ﻵﺧﺮﻫﺎ.
ﻳﻘﻮﻝ :ﻋﻠﻴﻪ ﺳﺘﻮﺭ ﻛﺜﲑﻩ ،ﻓﺄﺩﻧﺎﻫﺎ ﺇﻟﻴﻨﺎ ﻏﺒﺎﺭ ﺍﳋﻴﻞ ﺍﻟﱵ ﺗﺮﻛﺾ ﺣﻮﻟﻪ ،ﻭﺁﺧﺮﻫﺎ ﺩﺍﺧﻠﻬﺎ ﻳﻼﺯﻣﻪ ﺭﻳﺢ
ﺍﻟﻌﻮﺩ ﻭﺩﺧﺎﻧﻪ .
ﻭﻻ ﻋﻠﹼﻤﺘﻨﻲ ﻏﻴﺭ ﻤﺎ ﺍﻟﻘﻠﺏ ﻋﺎﻟﻤﻪ ﻭﻤﺎ ﺍﺴﺘﻐﺭﺒﺕ ﻋﻴﻨﻲ ﻓﺭﺍﻗﺎﹰ ﺭﺃﻴﺘﻪ
ﻳﻌﲏ :ﻟﻴﺲ ﻫﺬﺍ ﺑﺄﻭﻝ ﻓﺮﺍﻕ ﺭﺃﻳﺘﻪ ﻓﺄﺳﺘﻐﺮﺑﻪ ،ﺑﻞ ﺭﺃﻳﺖ ﻣﺜﻠﻪ ﻛﺜﲑﺍﹰ ،ﻭﺍﳍﺎﺀ ﰲ ﻋﺎﳌﻪ ﺭﺍﺟﻌﺔ ﺇﱃ ﻣﺎ .
ﻋﻠﻴﻬﺎ :ﺃﻱ ﻋﻠﻰ ﺍﻟﻔﺎﺯﺓ .ﺷﺒﻪ ﺍﻟﻨﻘﻮﺵ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﻳﺎﺽ ﺍﳌﻨﻮﺭﺓ ،ﻭﻗﻮﻟﻪ :ﱂ ﲢﻜﻬﺎ ﺃﻱ ﻟﻴﺴﺖ ﻫﺬﻩ
ﺍﻟﺮﻳﺎﺽ ﻣﻦ ﺻﻨﻌﺔ ﺍﻟﻐﻴﺚ ﻭﺍﻟﺴﺤﺎﺏ ،ﻭﻟﻜﻨﻬﺎ ﻣﻦ ﺻﻨﻌﺔ ﺍﻟﺒﺸﺮ ،ﻭﻋﻠﻴﻬﺎ ﺻﻮﺭ ﺃﻏﺼﺎﻥ ﺃﺷﺠﺎﺭ ﻋﻠﻴﻬﺎ
ﲪﺎﺋﻢ ،ﻟﻜﻨﻬﺎ ﺻﺎﻣﺘﺔ ﻻ ﺗﺘﻐﲎ ﻭﻻ ﺗﺘﻐﺮﺩ .ﻭﺍﳍﺎﺀ ﰲ ﲪﺎﺋﻤﻪ ﻟﻠﺪﻭﺡ .
ﻤﻥ ﺍﻟﺩﺭ ﺴﻤﻁﹲ ﻟﻡ ﻴﺜﻘﹼﺒﻪ ﻨﺎﻅﻤﻪ ﻭﻓﻭﻕ ﺤﻭﺍﺸﻲ ﻜﻝّ ﺜﻭﺏٍ ﻤﻭﺠ ﻪٍ
ﺍﳍﺎﺀ ﰲ ﻧﺎﻇﻤﻪ ﻟﻠﺴﻤﻂ.
ﻳﻘﻮﻝ :ﻋﻠﻰ ﺣﻮﺍﺷﻲ ﻛﻞ ﺛﻮﺏ ﺫﻱ ﻭﺟﻬﲔ ﻋﻘﺪ ﻣﻨﻈﻮﻡ ﻣﻦ ﺍﻟﺪﺭ ،ﻏﲑ ﺃﻥ ﻧﺎﻇﻤﻪ ﱂ ﻳﺜﻘﺒﻪ؛ ﻷﻧﻪ ﻟﻴﺲ ﺑﺪﺭ
ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ،ﺑﻞ ﻧﻘﺶ ﻋﻠﻰ ﺻﻮﺭﺓ ﺧﻠﻘﺔ ﺍﻟﺪﺭ .
ﻴﺤﺎﺭﺏ ﻀﺩ ﻀﺩﻩ ﻭﻴﺴﺎﻟﻤﻪ ﺘﺭﻯ ﺤﻴﻭﺍﻥ ﺍﻟﺒﺭ ﻤﺼﻁﻠﺤﺎﹰ ﺒﻬﺎ
ﻳﻌﲏ :ﻋﻠﻴﻬﺎ ﺗﺼﺎﻭﻳﺮ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﻛﻞ ﺟﻨﺲ .ﻛﺎﻟﺴﺒﺎﻉ ﻭﺍﻟﻮﺣﻮﺵ ﻭﺍﻟﻔﺮﺳﺎﻥ ،ﻓﻤﺮﺓ ﻳﺼﺎﱀ ﺍﻟﻀﺪ ﺿﺪﻩ،
ﻭﻣﺮﺓ ﳛﺎﺭﺑﻪ ،ﻷﻧﻪ ﺭﲟﺎ ﻳﺘﺼﻞ ﺗﺎﺭﺓ ﻭﻳﻨﻔﺼﻞ ﺃﺧﺮﻯ ﻋﻨﺪ ﺿﺮﺏ ﺍﻟﺮﻳﺢ ﺇﻳﺎﻫﺎ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﻋﻠﻴﻬﺎ ﺻﻮﺭ ﺳﺒﺎﻉ ﺗﻔﺘﺮﺱ ﻭﺣﻮﺷﺎ ،ﻓﻬﻲ ﰲ ﺻﻮﺭ ﺍﶈﺎﺭﺏ ﻭﻟﻜﻨﻬﺎ ﻣﺴﺎﳌﺔ ،ﻻ ﻳﻘﺪﺭ
ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ،ﻓﻬﻲ ﳏﺎﺭﺑﺔ ﻭﻣﺴﺎﳌﺔ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ .
ﺘﺠﻭﻝ ﻤﺫﺍﻜﻴﻪ ﻭﺘﺩﺃﻯ ﻀﺭﺍﻏﻤﻪ ﺇﺫﺍ ﻀﺭﺒﺘﻪ ﺍﻟﺭﻴﺢ ﻤﺎﺝ ﻜﺄﻨﹼﻪ
ﺗﺪﺃﻯ :ﺃﻱ ﲣﺘﻞ ،ﻭﻗﻴﻞ :ﺗﺴﺮﻉ .ﻭﺍﳍﺎﺀ ﰲ ﺿﺮﺑﺘﻪ ﻭﻓﻴﻤﺎ ﺑﻌﺪﻩ :ﺗﻌﻮﺩ ﺇﱃ ﻗﻮﻟﻪ :ﻛﻞ ﺛﻮﺏ ﻣﻮﺟﻪ ﻭﻗﻴﻞ:
ﺗﻌﻮﺩ ﺇﱃ ﺍﳊﻴﻮﺍﻥ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺮﻳﺢ ﺇﺫﺍ ﺿﺮﺑﺖ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﻣﺎﺝ :ﺃﻱ ﺍﺿﻄﺮﺏ ،ﻓﺤﺴﺒﺘﻪ ﺧﻴﻼ ﲡﻮﻝ ،ﻭﺳﺒﺎﻋﺎﹰ ﺗﺼﻮﻝ ،ﻭﻫﻮ
ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ :ﺗﺪﺃﻯ ﺿﺮﺍﻏﻤﻪ ﺃﻱ ﺍﻷﺳﻮﺩ ﺍﳌﺼﻮﺭﺓ ﻋﻠﻴﻪ .
ﻷﺒﻠﺞ ﻻﺘﻴﺠﺎﻥ ﺇﻻﹼ ﻋﻤﺎﺌﻤﻪ ﻭﻓﻲ ﺼﻭﺭﺓ ﺍﻟﺭﻭﻤﻲ ﺫﻱ ﺍﻟﺘﹼﺎﺝ ﺫﻟﹼ ﺔٍ
ﺍﻟﺴﺤﺎﺏ :ﻳﺬﻛﺮ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ،ﻭﻳﺆﻧﺚ ﻋﻠﻰ ﻣﻌﲎ ﺍﳉﻤﻊ ،ﻓﺄﻧﺚ ﺍﻟﺴﺤﺎﺏ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻭﺫﻛﺮ
ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﻭﺇﻗﺎﻣﺔ ﺍﻟﻘﺎﻓﻴﺔ.
ﺷﺒﻪ ﺍﳉﻴﺶ ،ﻭﺍﻟﻌﻘﺒﺎﻥ ﻓﻮﻗﻪ ،ﺑﺴﺤﺎﺏ ﻳﺴﲑ ﲢﺖ ﺳﺤﺎﺏ ﺁﺧﺮ ،ﰒ ﺟﻌﻞ ﺍﻷﺳﻔﻞ ﻳﺴﻘﻲ ﺍﻷﻋﻠﻰ ،ﻓﺠﻌﻞ
ﺍﻟﻐﻤﺎﻡ ﻣﺴﺘﻘﻴﺎﹰ ،ﻣﻊ ﺃﻧﻪ ﻳﻜﻮﻥ ﺳﺎﻗﻴﺎﹰ .
ﻋﻠﻰ ﻅﻬﺭ ﻋﺯﻡٍ ﻤﺅﻴﺩﺍﺕٍ ﻗﻭﺍﺌﻤﻪ ﺴﻠﻜﺕ ﺼﺭﻭﻑ ﺍﻟﺩﻫﺭ ﺤﺘﹼﻰ ﻟﻘﻴﺘﻪ
ﻣﺆﻳﺪﺍﺕ :ﳏﻜﻤﺎﺕ ،ﳌﺎ ﺟﻌﻞ ﻋﺰﻣﻪ ﻣﺮﻛﻮﺑﺎﹰ ،ﺟﻌﻞ ﻟﻪ ﻇﻬﺮﺍﹰ ﻭﻗﻮﺍﺋﻤﺎ .
ﻳﻘﻮﻝ :ﺭﻛﺒﺖ ﻋﺰﻣﻲ ﻭﺳﻠﻜﺖ ﺇﻟﻴﻪ ﺍﳌﺆﻳﺪﺍﺕ ،ﻣﻔﺎﻭﺯ ﺷﺪﻳﺪﺓ ،ﻛﺄﺎ ﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ .ﻳﻌﲏ :ﺃﱐ ﻗﻮﻳﺖ
ﻋﺰﻣﻲ ﻋﻠﻰ ﻗﺼﺪﻩ ،ﻓﺘﻜﻠﻔﺖ ﺍﻷﺳﻔﺎﺭ ﺣﱴ ﻟﻘﻴﺘﻪ .
ﻭﻻ ﺤﻤﻠﺕ ﻓﻴﻬﺎ ﺍﻟﻐﺭﺍﺏ ﻗﻭﺍﺩﻤﻪ ﻤﻬﺎﻟﻙ ﻟﻡ ﺘﺼﺤﺏ ﺒﻬﺎ ﺍﻟﺫﹼﺌﺏ ﻨﻔﺴﻪ
ﻣﻬﺎﻟﻚ :ﺑﺪﻝ ﻣﻦ ﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ .ﻭﺍﻟﻘﻮﺍﺩﻡ :ﺭﻳﺶ ﺍﳉﻨﺎﺡ ﺍﳌﻘﺪﻣﺔ ،ﻭﻓﺎﻋﻞ ﺗﺼﺤﺐ :ﻧﻔﺴﻪ ،ﻭﻣﻔﻌﻮﻟﻪ:
ﺫﺋﺐ .ﻭﻓﺎﻋﻞ ﲪﻠﺖ :ﻗﻮﺍﺩﻣﻪ ،ﻭﺍﻟﻐﺮﺍﺏ :ﻣﻔﻌﻮﻟﻪ .ﻭﺍﻟﻀﻤﲑ :ﺍﻟﻐﺮﺍﺏ .
ﻳﻌﲏ :ﺃﻥ ﻫﺬﻩ ﺍﳌﻔﺎﻭﺯ ﻣﻬﺎﻟﻚ ﻭﺣﺸﺔ ﻻ ﻳﻘﺪﺭ ﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻗﻄﻌﻬﺎ ،ﻭﻻ ﺍﻟﻐﺮﺍﺏ ﻋﻠﻰ ﺳﻠﻮﻛﻬﺎ؛ ﻟﺸﺪﺎ.
ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﻻ ﺍﻟﻁﹼﻴﻑ ﺇﻻﹼ ﺨﺎﺌﻔﺎﹰ ﻴﺘﺭﻗﹼﺏ ﻤﻬﺎﻤﺔ ﻻ ﻴﺴﺭﻯ ﺒﻬﺎ ﺍﻟﻨﹼﺠﻡ ﻭﺤﺩﻩ
ﻭﺨﺎﻁﺒﺕ ﺒﺤﺭﺍﹰ ﻻ ﻴﺭﻯ ﺍﻟﻌﺒﺭ ﻋﺎﺌﻤﻪ ﻓﺄﺒﺼﺭﺕ ﺒﺩﺭﺍﹰ ﻻ ﻴﺭﻯ ﺍﻟﺒﺩﺭ ﻤﺜﻠﻪ
ﺣﻜﻰ ﺍﺑﻦ ﺟﲏ ﻋﻨﻪ ﻗﺎﻝ :ﺃﺭﺩﺕ ﺃﻥ ﺃﻗﻮﻝ :ﺿﺎﻳﻘﺔ ﺍﻟﺰﻣﺎﻥ ،ﻓﺰﺩﺕ ﺍﻟﻼﻡ ﻓﻘﻠﺖ :ﺿﺎﻳﻖ ﺍﻟﺰﻣﺎﻥ ﻟﻪ .ﻗﺎﻝ
ﺍﺑﻦ ﺟﲏ :ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺭﺩﻑ ﻟﻜﻢ ﺃﻱ ﺭﺩﻓﻜﻢ؛ ﻭﺧﺎﻥ :ﺗﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ:
ﺃﺣﺪﳘﺎ ﺍﳍﺎﺀ ﰲ ﺧﺎﻧﺘﻪ ﻭﺍﻟﺜﺎﱐ ﻗﺮﺑﻚ ﻭﻓﺎﻋﻠﻪ :ﺍﻷﻳﺎﻡ .ﻭﺍﳍﺎﺀ ﰲ ﻟﻪ ﻭﺧﺎﻧﺘﻪ ﺭﺍﺟﻌﺔ ﺇﱃ ﻣﻦ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺰﻣﺎﻥ ﺿﺎﻳﻘﻨﺎ ﻓﻴﻚ ،ﻭﺣﺴﺪﻧﺎ ﻋﻠﻰ ﻗﺮﺑﻚ ،ﻓﺨﺎﻧﺘﻨﺎ ﺍﻷﻳﺎﻡ ﰲ ﻗﺮﺑﻚ ،ﻭﻓﺮﻗﺖ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻚ .
ﻡ ﻭﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻭﺍﻹﺠﺫﺍﻡ ﻓﻲ ﺴﺒﻴﻝ ﺍﻟﻌﻼ ﻗﺘﺎﻟﻙ ﻭﺍﻟﺴﻝ
ﺍﻹﺟﺬﺍﻡ :ﺳﺮﻋﺔ ﺍﻟﺴﲑ ،ﻭﺃﺻﻔﻪ ﻗﻄﻊ ﺍﻷﺭﺽ ﺑﺎﻷﺳﻔﺎﺭ .
ﻳﻘﻮﻝ :ﻛﻞ ﻣﺎ ﺗﻔﻌﻠﻪ ﻣﻦ ﻗﺘﺎﻝ ﻭﺳﻠﻢ ،ﻭﺇﻗﺎﻣﺔ ﻭﺗﺮﺣﺎﻝ ،ﻳﺸﻴﺪ ﳎﺪﻙ ﻭﻳﺮﻓﻊ ﻗﺪﺭﻙ ،ﻓﺘﻨﺎﻝ ﻣﻌﺎﻝ ﻣﻊ
ﻣﻌﺎﻟﻴﻚ.
ﻭﺃﻨﹼﺎ ﺇﺫﺍ ﻨﺯﻟﺕ ﺍﻟﺨﻴﺎﻡ ﻟﻴﺕ ﺃﻨﹼﺎ ﺇﺫﺍ ﺍﺭﺘﺤﻠﺕ ﻟﻙ ﺍﻟﺨﻴﻝ
ﺍﳋﻴﻤﺔ ﰲ ﺍﻷﺻﻞ :ﺑﻴﺖ ﻳﺘﺨﺬ ﰲ ﺍﻟﺼﻴﻒ ﻣﻦ ﺍﳋﺸﺐ ،ﻭﺃﻏﺼﺎﻥ ﺍﻟﺸﺠﺮ ،ﰒ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﳌﻀﺎﺭﺏ
ﻭﺑﻴﻮﺕ ﺍﻟﺸﻌﺮ ﳎﺎﺯﺍﹰ .
ﻳﻘﻮﻝ :ﻟﻴﺘﻨﺎ ﻛﻨﺎ ﺧﻴﻠﻚ ﻋﻨﺪ ﺍﺭﲢﺎﻟﻚ ،ﻭﺧﻴﺎﻣﻚ ﻋﻨﺪ ﻧﺰﻭﻟﻚ ،ﺣﱴ ﻻ ﻧﻔﺎﺭﻗﻚ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻟﻴﺘﻨﺎ ﻧﻘﻴﻚ
ﺍﻷﺫﻯ ﻣﻦ ﻓﻮﻕ :ﻣﻦ ﺍﳊﺮ ﻭﺍﻟﱪﺩ ،ﻭﻣﻦ ﺃﺳﻔﻞ :ﻣﻦ ﺍﳋﺸﻮﻧﺔ ﻭﺍﻟﺘﻌﺐ .
ﻭﻤﺴﻴﺭ ﻟﻠﻤﺠﺩ ﻓﻴﻪ ﻤﻘﺎﻡ ﻜ ﻝّ ﻴﻭﻡٍ ﻟﻙ ﺍﺤﺘﻤﺎ ﻝٌ ﺠﺩﻴ ﺩ
ﺍﻟﻌﻤﻖ :ﺍﻟﻔﺞ ،ﻭﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺳﻊ ﰲ ﺍﳉﺒﻞ .ﻭﻗﻴﻞ :ﻣﻮﺿﻊ ﺑﺎﻟﺸﺎﻡ ﺃﻭﻗﻊ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻓﻴﻬﺎ ﺑﺎﻷﻋﺪﺍﺀ
ﻭﻗﻌﺔ ﻋﻈﻴﻤﺔ .ﻭﻳﻘﺎﻝ :ﻫﻮ ﻣﻮﺿﻊ ﻛﺜﲑ ﺍﻟﻮﺣﻞ .ﳑﻠﻮﺀﺍﹰ :ﻗﻴﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﻗﻴﻞ :ﻋﻠﻰ ﺍﳊﺎﻝ.
ﻭﺭﻭﻯ ﺑﺎﻟﺮﻓﻊ ﻓﻴﻜﻮﻥ ﺧﱪﺍﹰ ﻋﻦ ﻣﺜﻞ ﻭﺭﻭﻯ ﺑﺎﳉﺮ ﻓﻴﻜﻮﻥ ﺑﺪﻻ ﻣﻦ ﺍﻟﻌﻤﻖ .
ﻳﻘﻮﻝ :ﻛﻢ ﻣﻦ ﻣﻮﺍﺿﻊ ﰲ ﺍﳊﺮﺏ ﻗﺪ ﺍﻣﺘﻸﺕ ﺑﺎﻟﺪﻡ ﻓﺨﺎﺿﺖ ﺑﻚ ﺧﻴﻠﻚ ،ﻭﻣﺸﺖ ﺑﻚ ﰲ ﳎﺎﺭﻳﻪ،
ﻓﻜﻴﻒ ﺑﺎﻟﻮﺣﻞ ﻭﺍﳌﻄﺮ ؟! ﻭﺍﳍﺎﺀ ﰲ ﳎﺎﺭﻳﻪ ﻟﻠﻌﻤﻖ .
ﻳﻘﻮﻝ :ﺇﻥ ﻣﺎ ﺗﻨﺎﻟﻪ ﻣﻦ ﺍﻟﻠﺬﺓ ﻭﺍﻟﺴﺮﻭﺭ ﺑﻘﺮﺏ ﺣﺒﻴﺒﻚ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ ،ﻭﺇﻧﻪ ﻟﺰﺍﺋﻞ ،ﻛﻤﺎ ﻻ ﺣﻘﻴﻘﺔ ﳌﺎ ﺗﺮﺍﻩ ﰲ
ﺍﳌﻨﺎﻡ ﻣﻦ ﺧﻴﺎﻝ ﺍﳊﺒﻴﺐ ،ﻓﻨﺼﻴﺒﻚ ﻣﻨﻪ ﻋﻴﺎﻧﺎﹰ ﻛﻨﺼﻴﺒﻚ ﻣﻦ ﺧﻴﺎﻟﻪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﺑﺸﻲﺀ ﺣﻘﻴﻘﺔ.
ﻓﺅﺍﺩﻱ ﻓﻲ ﻏﺸﺎﺀٍ ﻤﻥ ﻨﺒﺎﻝ ﺭﻤﺎﻨﻲ ﺍﻟﺩﻫﺭ ﺒﺎﻷﺭﺯﺍﺀ ﺤﺘﹼﻰ
ﺫﻛﺮ ﺍﳊﺎﻝ ﰲ ﻗﻮﻟﻪ :ﻭﺣﺎﻟﻚ ﻭﺍﺣﺪ ﰲ ﻛﻞ ﺣﺎﻝ ﻷﻧﻪ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ .
ﻳﻘﻮﻝ :ﺃﺣﻮﺍﻝ ﺍﻟﺰﻣﺎﻥ ﻋﻴﻚ ﻣﺘﻔﺮﻗﺔ ﻭﳐﺘﻠﻔﺔ ،ﻭﻻ ﻳﺰﻋﺠﻚ ﻣﻨﻬﺎ ﺷﻲﺀ ،ﻭﻻ ﻳﻐﲑﻙ ﻋﻦ ﺣﺎﻟﻚ ﻣﻦ ﺍﻟﺼﱪ
ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﳊﻠﻢ ﻭﺍﻟﻮﻗﺎﺭ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ .
ﻋﻠﻰ ﻋﻠﻝ ﺍﻟﻐﺭﺍﺌﺏ ﻭﺍﻟ ﺩﺨﺎﻝ ﻓﻼ ﻏﻴﻀﺕ ﺒﺤﺎﺭﻙ ﻴﺎ ﺠﻤﻭﻤ ﺎﹰ
ﻏﻴﻀﺖ :ﺃﻱ ﻧﻘﺼﺖ .ﻭﺍﳉﻤﻮﻡ :ﺍﻟﻜﺜﲑ .ﻭﺍﻟﻌﻠﻞ :ﺍﻟﺸﺮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ .ﻭﺍﻟﻐﺮﺍﺋﺐ :ﲨﻊ ﻏﺮﻳﺒﺔ ،ﻭﻫﻲ ﺍﻟﻨﺎﻗﺔ
ﺗﺪﺧﻞ ﰲ ﺍﻹﺑﻞ ﻭﻟﻴﺴﺖ ﻣﻨﻬﺎ .ﻭﺍﻟﺪﺧﺎﻝ :ﲨﻊ ﺩﺧﻞ ،ﻭﻫﻮ ﺃﻥ ﻳﺪﺧﻞ ﺑﻌﲑ ﻗﺪ ﺷﺮﺏ ﺑﲔ ﺑﻌﲑﻳﻦ ﱂ ﻳﺸﺮﺑﺎ
ﻳﺴﺎﻋﺪﳘﺎ ﻋﻠﻰ ﺍﻟﺸﺮﺏ .
ﻳﻘﻮﻝ :ﻻ ﻧﻘﺺ ﺍﷲ ﻣﻦ ﲨﺎﻡ ﲝﺎﺭﻙ ،ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﺎ ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﳌﺼﺎﺋﺐ ،ﻭﺗﻜﺮﻳﺮ ﺍﳊﻮﺍﺩﺙ،
ﻭﻫﺬﺍ ﻣﺜﻞ .ﻭﺍﳌﺮﺍﺩ :ﻻ ﻧﻘﺺ ﺍﷲ ﺻﱪﻙ ﺑﻜﺜﺮﺓ ﻣﺎ ﻳﺼﻴﺒﻚ ﻣﻦ ﺣﻮﺍﺩﺙ ﺍﻷﻳﺎﻡ .ﻓﺸﺒﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ
ﺑﺎﻟﺒﺤﺮ ﺍﻟﻜﺜﲑ ﺍﳌﺎﺀ ،ﻭﺣﻮﺍﺩﺙ ﺍﻷﻳﺎﻡ ﺑﺈﺑﻞ ﺗﺮﺩ ﻋﻠﻴﻪ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ .
ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﻻ ﻧﻘﺺ ﺟﻮﺩﻙ ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﻦ ﻳﺮﺩﻩ ﳑﻦ ﻻ ﻳﺴﺘﺤﻘﻪ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻐﺮﺍﺋﺐ ﻭﺍﻟﺪﺧﺎﻝ ﻻ ﻳﺴﺘﺤﻖ
ﻭﺭﻭﺩ ﺍﳊﻮﺽ ،ﺇﺫ ﺍﻟﻐﺮﺍﺋﺐ ﻟﻴﺴﺖ ﻣﻦ ﺇﺑﻞ ﻫﺬﺍ ﺍﳊﻮﺽ ،ﻭﺍﻟﺪﺧﺎﻝ ﻗﺪ ﺷﺮﺑﺖ ﻣﺮﺓ .ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺃﻧﻚ
ﻛﺜﲑ ﺍﻟﻌﻄﺎﺀ ﳌﻦ ﻫﻮ ﻣﻘﻴﻢ ﻋﻨﺪﻙ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﺧﺎﻝ ،ﻭﳌﻦ ﻳﺮﺩ ﻋﻠﻴﻚ ﻣﻦ ﻣﻜﺎﻥ ﺁﺧﺮ ﻭﻫﻮ ﺍﳌﺮﺍﺩ
ﺑﺎﻟﻐﺮﺍﺋﺐ ،ﻭﻫﺬﺍ ﺃﺑﻠﻎ ﻣﻦ ﻗﻮﻝ ﺍﻟﻜﻤﻴﺖ:
ﺼﻭﺍﺩﻯ ﺍﻟﻐﺭﺍﺌﺏ ﻟﻡ ﺘﻘﺭﺏ ﺃﻨﺎﺱ ﺇﺫﺍ ﻭﺭﺩﺕ ﺒﺤﺭﻫﻡ
ﻜﺄﻨﹼﻙ ﻤﺴﺘﻘﻴﻡ ﻓﻲ ﻤﺤﺎﻝ ﺭﺃﻴﺘﻙ ﻓﻲ ﺍﻟﺫﻴﻥ ﺃﺭﻯ ﻤﻠﻭﻜﺎﹰ
ﻳﻘﻮﻝ :ﺇﻥ ﺧﺪﻱ ﻻ ﻳﻨﻜﺮ ﺩﻣﻮﻋﻲ ﺍﻟﺴﺎﺑﻠﺔ ﻋﻠﻴﻪ؛ ﻷﺎ ﱂ ﺗﺰﻝ ﺗﺴﻴﻞ ﻋﻠﻰ ﺍﳋﺪ ﺣﱴ ﺻﺎﺭ ﻓﻴﻪ ﻃﺮﻳﻖ ﺳﺎﺑﻞ،
ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﳚﺮﻱ ﺍﻵﻥ ﳚﺮﻱ ﰲ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﻠﻮﻙ .
ﻭﺭﻭﻯ :ﰲ ﻣﺴﻠﻚ ﺳﺎﺋﻞ ﻳﻘﺎﻝ :ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺳﺎﺋﻞ ﺍﳌﺎﺀ .ﺃﻱ ﻳﺴﻴﻞ ﻋﻠﻴﻪ ﺍﳌﺎﺀ
ﻭﺃﻭﻝ ﺤﺯﻥٍ ﻋﻠﻰ ﺭﺍﺤﻝ ؟ ﺃﺃﻭﻝ ﺩﻤﻊٍ ﺠﺭﻯ ﻓﻭﻗﻪ ؟
ﻳﻘﻮﻝ :ﻟﻴﺲ ﻫﺬﺍ ﺑﺄﻭﻝ ﺩﻣﻊ ﺟﺮﻯ ،ﻷﱐ ﻛﺜﲑﺍﹰ ﻣﺎ ﺍﺑﺘﻠﻴﺖ ﺑﺬﻟﻚ ،ﻭﻟﻴﺲ ﺍﳊﺰﻥ ﺍﻵﻥ ﺑﺄﻭﻝ ﺣﺰﻥ ﻋﻠﻰ
ﺣﺒﻴﺐ ﺭﺍﺣﻞ ،ﻷﱐ ﻗﺪ ﲡﺮﻋﺖ ﻣﻦ ﻏﻤﻮﻣﻪ ﻏﲑ ﻣﺮﺓ .
ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﻟﺴﺖ ﺃﻭﻝ ﻋﺎﺷﻖ ﺑﻜﻰ ﻣﻦ ﺍﻟﻔﺮﺍﻕ ﻭﺣﺰﻥ ﻣﻦ ﺃﱂ ﺍﻟﺸﻮﻕ ،ﻭﻗﺪ ﻛﺎﻥ ﻗﺒﻠﻲ ﻋﺸﺎﻕ ﻳﺒﻜﻮﻥ
ﻭﳛﺰﻧﻮﻥ ﻋﻠﻰ ﻓﺮﺍﻕ ﺍﻷﺣﺒﺔ .
ﻭﺒﺕﹼ ﻤﻥ ﺍﻟﺸﹼﻭﻕ ﻓﻲ ﺸﺎﻏﻝ ﻭﻫﺒﺕ ﺍﻟﺴﻠﻭ ﻟﻤﻥ ﻻﻤﻨﻲ
ﻳﻘﻮﻝ :ﺗﺮﻛﺖ ﺍﻟﺴﻠﻮ ﻋﻠﻰ ﻣﻦ ﻻﻣﲏ ،ﻭﻳﺄﻣﺮﱐ ﺑﺎﻟﺴﻠﻮ ،ﻭﻳﻌﺬﻟﲏ ﻋﻠﻴﻪ ،ﻭﺍﺷﺘﻐﻠﺖ ﲟﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻮﺟﺪ
ﻭﺍﻟﺸﻮﻕ ﻭﺍﶈﺒﺔ .
ﺜﻴﺎﺏ ﺸﻘﻘﻥ ﻋﻠﻰ ﺜﺎﻜﻝ ﻜﺄﻥ ﺍﻟﺠﻔﻭﻥ ﻋﻠﻰ ﻤﻘﻠﺘﻲ
ﻳﻘﻮﻝ :ﻛﺄﻥ ﺟﻔﻮﱐ ﻋﻠﻰ ﻣﻘﻠﱵ -ﻟﺘﺒﺎﻋﺪ ﻣﺎ ﺑﲔ ﺍﳉﻔﻮﻥ ﻣﻦ ﺷﺪﺓ ﺍﻟﺴﻬﺮ -ﺛﻴﺎﺏ ﺷﻘﻘﻦ ﻋﻠﻰ ﺛﺎﻛﻞ؛
ﻷﺎ ﺇﺫﺍ ﺷﻘﺖ ﺗﺒﺎﻋﺪ ﻣﺎ ﺑﲔ ﺟﺎﻧﱯ ﺍﳌﺸﻘﻖ .
ﺍﻟﻔﺎﺻﻞ :ﺍﻟﻘﺎﻃﻊ .ﻳﻘﻮﻝ :ﻫﻮ ﺃﺑﺪﺍﹰ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ،ﻷﻥ ﺑﻘﺎﺀ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻭﺑﻘﺎﺀ ﺩﻭﻟﺘﻬﺎ
ﺑﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻓﻬﻞ ﺃﺣﺪ ﻳﺸﻔﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻴﻒ ﺍﻟﻘﺎﻃﻊ؛ ﻟﺘﺒﻘﻰ ﻫﺬﻩ ﺍﳋﻼﻓﺔ .
ﻭﻴﺴﺭﻱ ﺇﻟﻴﻬﻡ ﺒﻼ ﺤﺎﻤ ﻝٍ ﻴﻘﺩ ﻋﺩﺍﻫﺎ ﺒﻼ ﻀﺎﺭﺏٍ
ﻳﻘﺪ :ﺃﻱ ﻳﻘﻄﻊ .ﻭﺍﳍﺎﺀ ﰲ ﻋﺪﺍﻫﺎ ﻟﻠﺨﻼﻓﺔ ﻭﰲ ﺇﻟﻴﻬﻢ ﻟﻠﻌﺪﺍ .
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﺴﻴﻒ ﲞﻼﻑ ﺳﻴﻒ ﺍﳊﺪﻳﺪ ،ﻓﻬﻮ ﻳﻘﻄﻊ ﺃﻋﺪﺍﺀ ﺍﳋﻼﻓﺔ ﺑﻼ ﺿﺎﺭﺏ ،ﻭﻳﺴﲑ ﺇﱃ ﺍﻷﻋﺪﺍﺀ ﺑﻼ
ﺣﺎﻣﻞ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻧﻪ ﻳﺬﺏ ﻋﻦ ﺍﳋﻼﻓﺔ ﻭﺣﺪﻩ ،ﻭﻟﻴﺲ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻬﺎ ﻣﻌﲔ ﻳﻨﺼﺮﻩ .
ﻭﻤﺎ ﻴﺘﺤﺼﻠﻥ ﻟﻠﻨﹼﺎﺨﻝ ﺘﺭﻜﺕ ﺠﻤﺎﺠﻤﻬﻡ ﻓﻲ ﺍﻟﻨﹼﻘﺎ
ﺍﻟﻨﻘﺎ :ﺍﻟﻜﺜﻴﺐ ﻣﻦ ﺍﻟﺮﻣﻞ .
ﻳﻘﻮﻝ :ﺭﺿﻀﺖ ﲨﺎﲨﻬﻢ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺮﻣﻞ ﻓﺼﺎﺭﺕ ﻛﺎﳍﺒﺎﺀ ،ﻭﺍﺧﺘﻠﻄﺖ ﺑﺎﻟﺮﻣﻞ ،ﻓﻠﻮ ﳔﻞ ﺍﻟﺮﻣﻞ ﺃﺣﺪ
ﲟﻨﺨﻞ ﱂ ﳛﺼﻞ ﻟﻪ ﺷﻲﺀ .
ﻭﺭﻭﻯ :ﻭﻣﺎ ﻳﺘﺨﻠﺼﻦ ﺃﻱ ﻣﺎ ﻳﺘﻤﻴﺰﻥ :ﺃﻱ ﺃﻥ ﲨﺎﲨﻬﻢ ،ﻻ ﺗﺘﻤﻴﺰ ﻋﻦ ﺍﻟﺮﻣﻞ ﻟﻠﻨﺎﺧﻞ .
ﻓﺄﺜﻨﺕ ﺒﺈﺤﺴﺎﻨﻙ ﺍﻟﺸﹼﺎﻤﻝ ﻭﺃﻨﺒﺕﹼ ﻤﻨﻬﻡ ﺭﺒﻴﻊ ﺍﻟﺴﺒﺎﻉ
ﻳﻘﻮﻝ :ﻃﺮﺣﺖ ﻫﺆﻻﺀ ﺍﻟﺴﺒﺎﻉ ﺣﱴ ﺃﻛﻠﺖ ،ﻭﺃﺧﻀﺒﺖ ﻛﻤﺎ ﲣﺼﺐ ﺍﻟﺴﻮﺍﺋﻢ ﰲ ﺍﻟﺮﺑﻴﻊ ،ﻓﺼﺎﺭﺕ
ﳊﻮﻣﻬﻢ ﻟﻠﺴﺒﺎﻉ ﻛﺎﻟﺮﺑﻴﻊ ،ﻓﺄﺛﻨﺖ ﻋﻠﻴﻚ ﺍﻟﺴﺒﺎﻉ ﻟﺬﻟﻚ .
ﻜﻌﻭﺩ ﺍﻟﺤﻠﻰ ﺇﻟﻰ ﺍﻟﻌﺎﻁﻝ ﻭﻋﺩﺕ ﺇﻟﻰ ﺤﻠﺏٍ ﻅﺎﻓﺭﺍﹰ
ﺍﻟﻌﺎﻃﻞ :ﺍﻟﱵ ﻻ ﺣﻠﻰ ﻋﻠﻴﻬﺎ .ﻳﻌﲏ :ﺃﻥ ﺣﻠﺐ ﻋﺮﻳﺖ ﻋﻦ ﺯﻳﻨﺘﻬﺎ ﳌﺎ ﻓﺎﺭﻗﺘﻬﺎ ! ﻓﻠﻤﺎ ﻋﺪﺕ ﺇﻟﻴﻬﺎ ﻇﺎﻓﺮﺍﹰ،
ﻋﺎﺩﺕ ﺯﻳﻨﺘﻬﺎ ،ﻛﺎﳊﻠﻲ ﺇﺫﺍ ﻋﺎﺩ ﻟﻠﻌﺎﻃﻞ .
ﻣﻌﻨﺎﻩ :ﻣﻦ ﻣﺜﻞ ﺍﻷﻣﲑ ؟ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﻻ ﺗﺴﺘﻘﺮ ﺍﳌﻤﻠﻜﺔ ﺣﱴ ﻳﻔﻌﻞ ﻣﺜﻞ ﻣﺎ ﻓﻌﻠﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .ﻓﺈﻧﻪ ﻳﻄﻠﺐ
ﺃﻣﺮﺍﹰ ﺑﻌﻴﺪﺍﹰ ﻓﻴﻘﺮﺏ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻠﻴﻪ :ﻃﻮﻝ ﺍﻟﺮﻣﺎﺡ ﻭﺧﻴﻠﻪ ﻭﺇﺑﻠﻪ ،ﺃﻱ ﻳﻘﺼﺪ ﺇﻟﻴﻪ ﺑﺮﻣﺎﺣﻪ ﻭﺇﺑﻠﻪ .
ﻤﻥ ﺘﺤﺘﻬﺎ ﺒﻤﻜﺎﻥ ﺍﻟﺘﹼﺭﺏ ﻤﻥ ﺯﺤﻝ ﻭﻋﺯﻤﺔﹲ ﺒﻌﺜﺘﻬﺎ ﻫﻤﺔﹲ ﺯﺤ ﻝٌ
ﺯﺣﻞ :ﻣﺒﺘﺪﺃ .ﻭﺍﳌﻜﺎﻥ :ﺧﱪﻩ .ﻭﺍﳍﺎﺀ ﰲ ﲢﺘﻬﺎ :ﻟﻠﻬﻤﺔ .ﻭﰲ ﺑﻌﺜﺘﻬﺎ ﻟﻠﻌﺰﻣﺔ.
ﻳﻘﻮﻝ :ﻗﺮﺏ ﻋﻠﻴﻪ ﻣﺮﺍﻣﻪ ﻋﺰﻣﺔ ﺑﻌﺜﺘﻬﺎ ﳘﺔ ﻋﺎﻟﻴﺔ ،ﲝﻴﺚ ﺯﺣﻞ ﳓﺖ ﻫﺬﻩ ﺍﳍﻤﺔ ﲟﻜﺎﻥ ﺍﻟﺘﺮﺍﺏ ﻣﻦ ﺯﺣﻞ !
ﺃﻱ ﺃﻥ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺯﺣﻞ ﻣﻦ ﺍﻟﺒﻌﺪ ﻣﺜﻞ ﻣﺎ ﺑﲔ ﺯﺣﻞ ﻭﺍﻟﺘﺮﺍﺏ .
ﺘﻭﺤ ﺵﹲ ﻟﻤﻠﻘﹼﻰ ﺍﻟﻨﹼﺼﺭ ﻤﻘﺘﺒﻝ ﻋﻠﻰ ﺍﻟﻔﺭﺍﺕ ﺃﻋﺎﺼﻴﺭ ﻭﻓﻲ ﺤﻠﺏٍ
ﺍﻷﻋﺎﺻﲑ :ﲨﻊ ﺇﻋﺼﺎﺭ ،ﻭﻫﻮ ﻏﺒﺎﺭ ﺍﳊﺮﺏ ،ﻭﺭﻫﺞ ﺍﳋﻴﻞ .
ﻳﻘﻮﻝ :ﻋﻠﻰ ﺍﻟﻔﺮﺍﺕ ﻏﺒﺎﺭ ﺍﳋﻴﻞ ﻣﻦ ﻛﺜﺮﺓ ﺍﳊﺮﻭﺏ ﻭﺍﻟﱰﻭﻝ ﻋﻠﻴﻬﺎ ،ﻭﰲ ﺣﻠﺐ ﺗﻮﺣﺶ ﲟﻔﺎﺭﻗﺘﻬﺎ ﺳﻴﻒ
ﺍﻟﺪﻭﻟﺔ ،ﻭﻫﻮ ﻣﻠﻘﻰ ﺍﻟﻨﺼﺮ ،ﻣﻠﻘﺎﻩ ﺣﻴﺚ ﺗﻮﺟﻪ .ﻣﻘﺘﺒﻞ :ﺃﻱ ﻫﻮ ﰲ ﺃﻭﻝ ﺷﺒﺎﺑﻪ .ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺣﺴﻦ
ﺗﻘﺒﻠﻪ ﺍﻟﻌﻴﻮﻥ ،ﻭﲢﺒﻪ ﺍﻟﻘﻠﻮﺏ .
ﻭﻴﺠﻌﻝ ﺍﻟﺨﻴﻝ ﺃﺒﺩﺍﻻﹰ ﻤﻥ ﺍﻟﺭﺴﻝ ﺘﺘﻠﻭﺍ ﺃﺴﻨﹼﺘﻪ ﺍﻟﻜﺘﺏ ﺍﻟﹼﺘﻲ ﻨﻔﺫﺕ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻳﻨﺎﻝ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻨﻬﺎ .ﺃﻱ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺸﻤﺲ .ﻭﻫﻲ ﺗﺮﻯ ﺫﻟﻚ ﻭﺗﻨﻈﺮ ﺇﻟﻴﻪ ،ﻓﻤﺎ ﺗﻘﺎﺑﻞ ﻫﺬﻩ
ﺍﻟﺸﻤﺲ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻋﻨﺪ ﻃﻠﻮﻋﻬﺎ ﻭﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ ،ﺇﻻ ﻭﻫﻲ ﺧﺎﺋﻔﺔ ﻣﻦ ﺃﻥ ﻳﻐﲑ ﻋﻠﻴﻬﺎ .
ﻭﻅﺎﻫﺭ ﺍﻟﺤﺯﻡ ﺒﻴﻥ ﺍﻟﻨﹼﻔﺱ ﻭﺍﻟﻐﻴﻝ ﻗﺩ ﻋﺭﺽ ﺍﻟﺴﻴﻑ ﺩﻭﻥ ﺍﻟﻨﹼﺎﺯﻻﺕ ﺒﻪ
ﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﻟﺴﻴﻒ ﻧﻔﺴﻪ ،ﻭﺍﳍﺎﺀ ﰲ ﺑﻪ :ﺗﺮﺟﻊ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻳﻘﻮﻝ :ﺟﻌﻞ ﺳﻴﻔﻪ ﻋﺎﺭﺿﺎﹰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﻮﺍﺋﺐ ﻭﻗﺪ ﻟﺒﺲ ﺍﳊﺰﻡ ﻣﻈﺎﻫﺮﺍﹰ .ﺣﺎﺟﺰﺍﹰ ﺑﲔ ﻧﻔﺴﻪ ﻭﺑﲔ ﺍﻏﺘﻴﺎﻝ
ﻋﺪﻭﻩ ،ﻓﺤﺰﻣﻪ ﺳﻼﺡ ﻟﻪ ﻛﺎﻟﺴﻴﻒ .
ﻟﻪ ﻀﻤﺎﺌﺭ ﺃﻫﻝ ﺍﻟﺴﻬﻝ ﻭﺍﻟﺠﺒﻝ ﻭﻭﻜﹼﻝ ﺍﻟﻅﻥ ﺒﺎﻷﺴﺭﺍﺭ ﻓﺎﻨﻜﺸﻔﺕ
ﺍﳍﺎﺀ ﰲ ﻟﻪ ﺗﺮﺟﻊ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﻗﻴﻞ :ﺇﱃ ﺍﻟﻈﻦ .
ﻳﻘﻮﻝ :ﻭﻛﻞ ﻇﻨﻪ ﺑﻀﻤﺎﺋﺮ ﺍﻟﻨﺎﺱ ،ﻓﻈﻬﺮﺕ ﻟﻪ ﺿﻤﺎﺋﺮ ﺃﻫﻞ ﺍﻟﺴﻬﻞ ﻭﺍﳉﺒﻞ .
ﻭﻫﻭ ﺍﻟﺠﻭﺍﺩ ﻴﻌﺩ ﺍﻟﺠﺒﻥ ﻤﻥ ﺒﺨﻝ ﻫﻭ ﺍﻟﺸﹼﺠﺎﻉ ﻴﻌﺩ ﺍﻟﺒﺨﻝ ﻤﻥ ﺠﺒ ﻥٍ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻳﺘﺠﻨﺐ ﻣﻦ ﺍﻟﺒﺨﻞ ،ﻛﻤﺎ ﻳﺘﺠﻨﺐ ﺍﻟﺸﺠﺎﻉ ﻣﻦ ﺍﳉﱭ ،ﻭﻳﺘﺠﻨﺐ ﻣﻦ ﺍﳉﱭ ،ﻛﻤﺎ ﻳﺘﺠﻨﺐ ﺍﳉﻮﺍﺩ
ﻣﻦ ﺍﻟﺒﺨﻞ ،ﻓﺄﺟﺮﻯ ﺍﻟﺒﺨﻞ ﳎﺮﻯ ﺍﳉﱭ .ﻓﺸﺠﺎﻋﺘﻪ ﺗﺮﻳﻪ ﺃﻥ ﺍﻟﺒﺨﻞ ﻣﻦ ﲨﻠﺔ ﺍﳉﱭ؛ ﻷﻥ ﺍﻟﺒﺨﻴﻞ ﻳﺒﺨﻞ
ﻋﻦ ﺍﺑﻦ ﺟﲏ ﻗﺎﻝ :ﺳﺄﻟﺖ ﺍﳌﺘﻨﱯ ﻋﻦ ﻫﺬﺍ ﻓﻘﺎﻝ :ﻛﺎﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺗﺮﻙ ﺍﻟﺮﻛﻮﺏ ﻣﺪﺓ ﻟﻌﻠﺔ ﺃﺻﺎﺑﺘﻪ،
ﻓﺤﺮﻛﺘﻪ ﺬﺍ ،ﻓﻌﻠﻰ ﻫﺬﺍ :ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ ﺑﻴﺖ ﳍﺬﺍ ﺍﳌﻌﲎ .
ﻳﻌﲏ ﺃﻧﻚ ﻣﻮﻓﻖ ﺍﻟﺮﺃﻱ ﻓﻴﻤﺎ ﺗﻔﻌﻠﻪ ،ﻭﻟﻜﻦ ﺍﻟﺮﺃﻱ ﺃﻥ ﺗﺮﺟﻊ ﺇﱃ ﺃﻣﺮﻙ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻐﺰﻭ ﻭﺍﻟﻘﺘﺎﻝ .
ﻗﺭﻉ ﺍﻟﻔﻭﺍﺭﺱ ﺒﺎﻟﻌﺴﺎﻟﺔ ﺍﻟﺫﹼﺒﻝ ﻴﻨﻅﺭﻥ ﻤﻥ ﻤﻘﻝٍ ﺃﺩﻤﻰ ﺃﺤﺠﺘﻬﺎ
ﺍﻷﺣﺠﺔ :ﲨﻊ ﺍﳊﺠﺎﺝ ،ﻭﻫﻮ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﻌﲔ ،ﻭﻓﺎﻋﻞ ﺃﺩﻣﻰ :ﻗﺮﻉ ﺍﻟﻔﻮﺍﺭﺱ .ﻭﻣﻔﻌﻮﻟﻪ :ﺃﺣﺠﺘﻬﺎ.
ﻭﻗﺮﻉ :ﻗﻴﻞ ﻣﻀﺎﻑ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ،ﻭﻣﻌﻨﺎﻩ :ﻗﺮﻋﻚ ﺍﻟﻔﻮﺍﺭﺱ .ﺃﻱ ﺃﻥ ﺧﻴﻠﻚ ﻳﻨﻈﺮﻥ ﻣﻦ ﻋﻴﻮﻥ ﻗﺪ ﺃﺩﻣﺎﻫﺎ
ﻗﺮﻋﻚ ﺍﻟﻔﻮﺍﺭﺱ ﺑﺎﻟﻌﺴﺎﻟﺔ :ﺑﺎﻟﺮﻣﺎﺡ ﺍﻟﻠﻴﻨﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻻﺿﻄﺮﺍﺏ؛ ﻷﺎ ﺇﺫﺍ ﺷﺮﻋﺖ ﻟﻠﻄﻌﻦ ﻳﻜﻮﻥ ﻣﺮﻫﺎ
ﺗﺒﻞ ﺃﻱ ﻣﻦ ﺍﻟﺪﻣﻮﻉ .ﻭﺍﻟﺸﻌﺮ ﺍﳉﺜﻞ :ﺍﻟﻜﺜﲑ ﺍﺘﻤﻊ .ﻭﺍﳍﺎﺀ ﰲ ﻭﺣﺪﻩ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺴﻚ .
ﻣﻌﻨﺎﻩ :ﺃﻥ ﺩﻣﻮﻋﻬﻦ ﻛﺎﻧﺖ ﺗﻘﻄﺮ ﻣﻦ ﺃﺟﻔﺎﻦ ﲪﺮﺍﹰ؛ ﻻﻣﺘﺰﺍﺟﻬﺎ ﺑﺎﻟﺪﻡ ،ﻓﺈﺫﺍ ﺳﻘﻄﺖ ﻋﻠﻰ ﺷﻌﻮﺭﻫﻦ
ﺍﻟﻜﺜﲑﺓ ﺍﳌﻨﺘﺸﺮﺓ ،ﻷﺟﻞ ﺍﳌﺼﻴﺒﺔ ،ﺍﳌﺴﺘﺮﺳﻠﺔ ﻋﻠﻰ ﺧﺪﻭﺩﻫﻦ ،ﺧﺎﻟﻄﻬﺎ ﻣﺎ ﰲ ﺷﻌﻮﺭﻫﻦ ﻣﻦ ﺍﳌﺴﻚ،
ﻓﺎﺳﻮﺩﺕ ،ﻓﻮﺻﻠﺖ ﺇﱃ ﺍﻟﺘﺮﺏ ﺳﻮﺩﺍﺀ ﻣﻦ ﺍﳌﺴﻚ .
ﻭﻗﻮﻟﻪ :ﻣﻦ ﺍﳌﺴﻚ ﻭﺣﺪﻩ ﻓﻴﻪ ﻭﺟﻮﻩ .
ﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺳﻮﺍﺩ ﺩﻣﻮﻋﻬﻦ ﻟﻴﺲ ﻷﺟﻞ ﺍﻟﻜﺤﻞ ،ﻷﻦ ﻣﺴﺘﻐﻨﻴﺎﺕ ﻋﻦ ﺍﻟﺘﻜﺤﻞ ﺑﺎﻟﻜﺤﻞ ،ﻓﻠﻴﺲ ﺫﻟﻚ
ﺍﻟﺴﻮﺍﺩ ﺇﻻ ﻷﺟﻞ ﺍﳌﺴﻚ ﻓﻘﻂ .
ﻭﺍﻟﺜﺎﱐ :ﺃﻦ ﻳﺴﺘﻌﻤﻠﻦ ﺍﻟﻜﺤﻞ ﻷﺟﻞ ﺍﳌﺼﻴﺒﺔ ،ﻓﺎﺳﻮﺩﺕ ﺩﻣﻮﻋﻬﻦ ﺑﺎﳌﺴﻚ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻠﺘﻪ ﻗﺒﻞ ﺍﳌﺼﻴﺒﺔ
ﻭﻛﺎﻥ ﻗﺪ ﺑﻘﻴﺖ ﺭﺍﺋﺤﺘﻬﺎ ﻭﺃﺟﺰﺍﺅﻫﺎ ﻋﻠﻰ ﺷﻌﻮﺭﻫﻦ .
ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻦ ﻣﻦ ﺑﻨﺎﺕ ﺍﳌﻠﻮﻙ ،ﻓﻠﻢ ﻳﺴﺘﻌﻤﻠﻦ ﻣﻦ ﺍﻟﻄﻴﺐ ﺇﻻ ﺍﳌﺴﻚ ﺍﳋﺎﻟﺺ ،ﺩﻭﻥ ﻣﺎ
ﳜﻠﻂ ﺑﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﺐ .
ﻭﺇﻥ ﺘﻙ ﻁﻔﻼﹰ ﻓﺎﻷﺴﻰ ﻟﻴﺱ ﺒﺎﻟﻁﹼﻔﻝ ﻓﺈﻥ ﺘﻙ ﻓﻲ ﻗﺒﺭ ﻓﺈﻨﹼﻙ ﻓﻲ ﺍﻟﺤﺸﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﻣﺖ ،ﻭﺩﻓﻨﺖ ﰲ ﺍﻟﻘﱪ ،ﻓﻘﻠﻮﺑﻨﺎ ﻣﻌﻤﻮﺭﺓ ﺑﺬﻛﺮﻙ ،ﻭﺃﺣﺸﺎﺅﻧﺎ ﳏﺘﺮﻗﺔ ﲝﺰﻧﻚ ! ﻓﻜﺄﻧﻚ ﺣﺎﻝ ﰲ
ﻗﻠﻮﺑﻨﺎ ،ﻭﺇﻥ ﻛﻨﺖ ﻃﻔﻼ ،ﻓﺈﻥ ﺣﺰﻧﻨﺎ ﻋﻈﻴﻢ ﻋﻠﻴﻚ !
ﻭﻟﻜﻥ ﻋﻠﻰ ﻗﺩﺭ ﺍﻟﻤﺨﻴﻠﺔ ﻭﺍﻷﺼﻝ ﻭﻤﺜﻠﻙ ﻻ ﻴﺒﻜﻲ ﻋﻠﻰ ﻗﺩﺭ ﺴﻨﹼﻪ
ﺍﳌﺨﻴﻠﺔ :ﺍﻟﻔﺮﺍﺳﺔ ،ﻭﻗﻴﻞ :ﺍﻟﻌﻼﻣﺔ ،ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ ﻳﻄﻤﻊ ﻣﻨﻪ ﺍﳌﻄﺮ .
ﻳﻘﻮﻝ :ﻟﻴﺲ ﻧﺒﻜﻲ ﻋﻠﻴﻚ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺳﻨﻚ ،ﻭﻟﻜﻦ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺃﺻﻠﻚ ،ﻭﻛﺮﻡ ﻣﻨﺼﺒﻚ ﻭﻋﻠﻰ ﻣﺎ ﻳﺘﻔﺮﺱ
ﻣﻨﻚ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ،ﻭﻣﺎ ﻛﻨﺎ ﻧﺘﻮﻗﻌﻪ ﻣﻨﻚ ﻣﻦ ﺍﳌﻠﻚ .
ﻨﺩﺍﻫﻡ ﻭﻤﻥ ﻗﺘﻼﻫﻡ ﻤﻬﺠﺔ ﺍﻟﺒﺨﻝ ؟ ﺃﻟﺴﺕ ﻤﻥ ﺍﻟﻘﻭﻡ ﺍﻷﻟﻰ ﻤﻥ ﺭﻤﺎﺤﻬﻡ
ﺃﻟﺴﺖ :ﺍﺳﺘﻔﻬﺎﻡ ،ﻭﻣﻌﻨﺎﻩ ﺍﻟﺘﻘﺮﻳﺮ .ﻭﺍﻷﱃ :ﲟﻌﲎ ﺍﻟﺬﻳﻦ .ﻭﺭﻭﻯ :ﻣﻦ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻱ .ﻭﺭﺩﻩ ﺇﱃ ﻟﻔﻆ ﺍﻟﻘﻮﻡ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺍﻟﺬﻳﻦ ،ﻓﺤﺬﻑ ﺍﻟﻨﻮﻥ .
ﻗﻴﻞ :ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻌﻨﻴﺎﻥ :ﺃﺣﺪﳘﺎ :ﻣﺎ ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ ﻭﻣﻌﻨﺎﻩ :ﺃﻟﺴﺖ ﻣﻦ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﺍﻟﺒﺨﻞ
ﺑﻨﺪﺍﻫﻢ ؟ ﻓﻜﺄﻥ ﻧﺪﺍﻫﻢ ﻣﻦ ﲨﻠﺔ ﺭﻣﺎﺣﻬﻢ ،ﻳﻄﻌﻨﻮﻥ ﺑﻪ ﰲ ﻣﻬﺠﺔ ﺍﻟﺒﺨﻞ .ﻭﻋﻠﻰ ﻫﺬﺍ ﺭﻭﻯ ﻣﻦ ﺭﻣﺎﺣﻬﻢ
ﻳﻘﻮﻝ :ﻣﺎ ﺭﺃﻳﺖ ﺇﻧﺴﺎﻧﺎﹰ ﺃﺻﱪ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ ﻣﻨﻚ ! ﻭﺃﻋﺼﻰ ﻋﻨﺪ ﺍﳊﺰﻥ ﻋﱪﺓ ﻣﻨﻚ ،ﻭﻻ ﺃﺛﺒﺖ ﻋﻘﻼ ﻋﻨﺪ
ﺷﺪﺓ؛ ﻷﻧﻪ ﺃﺑﺪﺍﹰ ﺛﺎﺑﺖ ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻄﻴﺶ ﻭﺍﳋﻔﺔ .
ﻭﺘﻨﺼﺭﻩ ﺒﻴﻥ ﺍﻟﻔﻭﺍﺭﺱ ﻭﺍﻟﺭﺠﻝ ﺘﺨﻭﻥ ﺍﻟﻤﻨﺎﻴﺎ ﻋﻬﺩﻩ ﻓﻲ ﺴﻠﻴﻠﻪ
ﺍﻟﺴﻠﻴﻞ :ﺍﻟﻮﻟﺪ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳌﻨﻴﺔ ﻋﺎﻫﺪﺗﻪ ﻋﻠﻰ ﺃﻥ ﺗﻨﺼﺮﻩ ﰲ ﺍﳊﺮﻭﺏ ،ﰒ ﲣﻮﻥ ﻋﻬﺪﻩ ﰲ ﻭﻟﺪﻩ ،ﻓﻜﻴﻒ ﲡﻤﻊ ﺑﲔ ﺍﻹﺣﺴﺎﻥ
ﻭﺍﻹﺳﺎﺀﺓ ؟! ﻟﻮﻻ ﺗﻘﻠﺐ ﺃﺣﻮﺍﻟﻪ !!
ﻭﻴﺒﺩﻭ ﻜﻤﺎ ﻴﺒﺩﻭ ﺍﻟﻔﺭﻨﺩ ﻋﻠﻰ ﺍﻟﺼﻘ ﻝ ﻭﻴﺒﻘﻰ ﻋﻠﻰ ﻤﺭ ﺍﻟﺤﻭﺍﺩﺙ ﺼﺒﺭﻩ
ﺍﻟﻔﺮﻧﺪ :ﻣﺎﺀ ﺍﻟﺴﻴﻒ ،ﻭﺟﻮﻫﺮﻩ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳊﻮﺍﺩﺙ ﺗﻈﻬﺮ ﺻﱪﻩ ،ﻭﻛﺮﻡ ﺃﺻﻠﻪ ،ﻛﻤﺎ ﻳﻈﻬﺮ ﺍﻟﺼﻘﻞ ﺟﻮﻫﺮ ﺍﻟﺴﻴﻒ ﻭﺭﻭﻧﻘﻪ .
ﻓﻔﻴﻪ ﻟﻬﺎ ﻤﻐﻥٍ ﻭﻓﻴﻬﺎ ﻟﻪ ﻤﺴﻠﻰ ﻭﻤﻥ ﻜﺎﻥ ﺫﺍ ﻨﻔﺱٍ ﻜﻨﻔﺴﻙ ﺤﺭ ﺓٍ
ﺣﺮﺓ :ﺻﻔﺔ ﻟﻨﻔﺲ ،ﻭﺍﻟﺘﺬﻛﲑ :ﳌﻦ ﻭﺍﻟﺘﺄﻧﻴﺚ :ﻟﻠﻨﻔﺲ .
ﻳﻘﻮﻝ :ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﻧﻔﺲ ﺣﺮﺓ ﻣﺜﻞ ﻧﻔﺴﻚ ،ﻓﻔﻴﻪ ﻣﺎ ﻳﻐﲎ ﻧﻔﺴﻪ ﻋﻦ ﺗﻌﺰﻳﺔ ﻏﲑﻩ ﻋﻠﻴﻪ ،ﻭﻋﻦ ﻛﻞ ﺷﻲﺀ،
ﻭﰲ ﻧﻔﺴﻪ ﻣﺎ ﻳﺴﻠﻴﻪ ﻋﻤﺎ ﳚﺪﻩ ﻣﻦ ﺍﳍﻤﻮﻡ ﻭﺍﳌﺼﺎﺋﺐ .
ﻴﺼﻭﻝ ﺒﻼ ﻜﻑٍ ﻭﻴﺴﻌﻰ ﺒﻼ ﺭﺠﻝ ﻭﻤﺎ ﺍﻟﻤﻭﺕ ﺇﻻ ﺴﺎﺭﻕﹲ ﺩﻕﹼ ﺸﺨﺼﻪ
ﻳﻘﻮﻝ :ﻻ ﻋﻴﺐ ﻟﻚ ،ﻓﺎﳌﻮﺕ .ﻛﺎﻟﺴﺎﺭﻕ ﺍﻟﺬﻱ ﺩﻕ ﺷﺨﺼﻪ ﺩﻗﺔ ،ﻟﻴﺲ ﻟﻪ ﻳﺪ ﻭﻻ ﺭﺟﻞ ،ﻭﻟﻮ ﻛﺎﻥ ﺃﺭﺍﺩ
ﺃﻥ ﳚﺎﻫﺮﻙ ﻭﻇﻬﺮ ﺷﺨﺼﻪ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﻏﻀﺒﻚ ،ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﺴﺎﺭﻕ ﻳﺴﺘﺤﻖ ﺍﻟﻘﻄﻊ ،ﻭﺍﳌﻮﺕ ﻟﻴﺲ
ﻟﻪ ﳏﻞ ﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ .
ﻭﻴﺴﻠﻤﻪ ﻋﻨﺩ ﺍﻟﻭﻻﺩﺓ ﻟﻠﻨﹼﻤﻝ ﻴﺭﺩ ﺃﺒﻭ ﺍﻟﺸﹼﺒﻝ ﺍﻟﺨﻤﻴﺱ ﻋﻥ ﺍﺒﻨﻪ
ﺃﺑﻮ ﺍﻟﺸﺒﻞ :ﺍﻷﺳﺪ ،ﻭﺍﻟﺸﺒﻞ ﻭﻟﺪﻩ .ﻭﻳﻘﺎﻝ :ﺇﻥ ﻭﻟﺪ ﺍﻷﺳﺪ ﳚﺘﻤﻊ ﻋﻠﻴﻪ ﺍﻟﻨﻤﻞ -ﻣﺎ ﱂ ﻳﻨﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻌﺮ
-ﻓﻴﻘﺘﻠﻪ ،ﻭﳍﺬﺍ ﻻ ﺗﻠﺪ ﺍﻷﺳﺪﺓ ﺇﻻ ﰲ ﺛﺠﺔ؛ ﻫﺮﺑﺎﹰ ﻣﻦ ﺫﻟﻚ .
ﻓﻴﻘﻮﻝ :ﻣﺜﻠﻚ ﻭﻣﺜﻞ ﺍﳌﻮﺕ ،ﻛﻤﺜﻞ ﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﻞ ،ﻓﺈﻧﻪ ﻳﺪﻓﻊ ﺍﳉﻴﺶ ﻋﻦ ﻭﻟﺪﻩ ،ﻭﻻ ﻳﻘﺪﺭ ﺃﻥ ﳝﻨﻌﻪ ﻣﻦ
ﻭﻴﻤﺴﻰ ﻜﻤﺎ ﺘﻤﺴﻰ ﻤﻠﻴﻜﺎﹰ ﺒﻼ ﻤﺜﻝ ﻭﻴﻠﻘﻰ ﻜﻤﺎ ﺘﻠﻘﻰ ﻤﻥ ﺍﻟﺴﻠﻡ ﻭﺍﻟﻭﻏﻰ
ﻣﻌﻨﺎﻩ :ﺃﻛﻠﻪ ﺍﻟﺘﺮﺍﺏ ﻗﺒﻞ ﺃﻥ ﻳﻠﻘﻰ ﻣﻦ ﺍﻟﺼﻠﺢ ﻭﺍﻟﻮﻏﻰ ﻣﺜﻞ ﻣﺎ ﻧﻠﻘﻰ ،ﻭﻛﺬﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺴﻤﻰ ﻣﻠﻴﻜﺎﹰ ﺑﻼ
ﻣﺜﻞ ،ﻛﻤﺎ ﺃﻧﺖ ﺗﺴﻤﻰ ﻛﺬﻟﻚ ﺍﻵﻥ .
ﻭﺘﻤﻨﻌﻪ ﺃﻁﺭﺍﻓﻬﻥ ﻤﻥ ﺍﻟﻌﺯﻝ ﺘﻭﻟﹼﻴﻪ ﺃﻭﺴﺎﻁ ﺍﻟﺒﻼﺩ ﺭﻤﺎﺤﻪ
ﻓﺎﻋﻞ ﺗﻮﻟﻴﻪ :ﺭﻣﺎﺣﻪ ،ﻭﻣﻔﻌﻮﻟﻪ ﺍﻷﻭﻝ ﺍﳍﺎﺀ ﻣﻦ ﺗﻮﻟﻴﻪ ،ﻭﺍﻟﺜﺎﱐ ﺃﻭﺳﺎﻁ ﺍﻟﺒﻼﺩ .
ﻳﻘﻮﻝ :ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﺗﻮﻟﻴﻪ ﺃﻃﺮﺍﻑ ﺍﻟﺮﻣﺎﺡ ﺃﻭﺳﺎﻁ ﺍﻟﺒﻼﺩ ﻭﺍﳌﻤﺎﻟﻚ ،ﻭﲤﻨﻌﻪ ﺃﻃﺮﺍﻑ ﺍﻟﺮﻣﺎﺡ ﻣﻦ ﺍﻟﻌﺰﻝ.
ﻃﺎﺑﻖ ﺑﲔ ﺃﻭﺳﺎﻁ ﺍﻟﺒﻼﺩ ،ﻭﺃﻃﺮﺍﻑ ﺍﻟﺮﻣﺎﺡ ،ﻭﺑﲔ ﺍﻟﻮﻻﻳﺔ ،ﻭﺍﻟﻌﺰﻝ .
ﺘﻔﻭﺕ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﻭﻻ ﻤﻭﻫﺏٍ ﺠﺯﻝ ﻨﺒﻜﹼﻰ ﻟﻤﻭﺘﺎﻨﺎ ﻋﻠﻰ ﻏﺭ ﺭﻏﺒﺔٍ
ﻳﻘﻮﻝ :ﻧﺒﻜﻲ ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣﻨﺎ ،ﻭﱂ ﻳﻔﺘﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﻆ ﻟﻪ ﺧﻄﺮ ﻳﻮﺟﺐ ﺍﻷﺳﻒ ﻋﻠﻰ ﻣﻔﺎﺭﻗﺘﻪ .
ﺘﻴﻘﹼﻨﺕ ﺃﻥ ﺍﻟﻤﻭﺕ ﻀﺭﺏ ﻤﻥ ﺍﻟﻘﺘﻝ ﺇﺫﺍ ﻤﺎ ﺘﺄﻤﻠﺕ ﺍﻟﺯﻤﺎﻥ ﻭﺼﺭﻓﻪ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﺃﺣﻮﺍﻝ ﺍﻟﺰﻣﺎﻥ ،ﺭﺃﻳﺖ ﺃﻧﻪ ﻋﺪﻭ ﻟﻺﻧﺴﺎﻥ ،ﻓﻠﺬﺍ ﳛﺎﺭﺑﻪ ،ﻓﺈﺫﺍ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻓﻜﺄﻥ
ﺍﻟﺰﻣﺎﻥ ﻗﺘﻠﻪ ﻭﻇﻔﺮ ﺑﻪ.
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﳌﻮﺕ ﻛﻠﻪ ﻗﺘﻞ ! ﻭﺃﺳﺒﺎﺑﻪ ﳐﺘﻠﻔﺔ ،ﻓﻼﺧﺘﻼﻑ ﺍﻷﺳﺒﺎﺏ ﺍﺧﺘﻠﻔﺖ ﺗﺴﻤﻴﺘﻪ ،ﻓﺒﻌﻀﻪ ﻳﺴﻤﻰ
ﻗﺘﻼﹰ ،ﻭﺑﻌﻀﻪ ﻣﻮﺗﺎﹰ :ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ .
ﻭﻫﻝ ﺨﻠﻭﺓ ﺍﻟﺤﺴﻨﺎﺀ ﺇﻻ ﺃﺫﻯ ﺍﻟﺒﻌﻝ ؟ ﻫﻝ ﺍﻟﻭﻟﺩ ﺍﻟﻤﺤﺒﻭﺏ ﺇﻻﹼ ﺘﻌﻠﹼﺔ
ﺍﻟﺘﻌﻠﺔ :ﻣﺎ ﻳﻌﻠﻞ ﺑﻪ ﺍﻹﻧﺴﺎﻥ .
ﻳﻘﻮﻝ :ﺍﻟﺴﺮﻭﺭ ﺑﺎﻟﻮﻟﺪ ﻟﻴﺲ ﺷﻴﺌﺎﹰ ﻳﺪﻭﻡ ،ﻭﺇﳕﺎ ﻫﻮ ﺷﻲﺀ ﻳﻌﻠﻞ ﺑﻪ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﰒ ﻳﻨﻘﻄﻊ ! ﻓﺈﻥ ﺍﳋﻠﺔ ﺑﺎﳌﺮﺃﺓ
ﺍﳊﺴﻨﺎﺀ ﻟﻴﺲ ﺇﻻ ﺃﺫﻯ ﺍﻟﺒﻌﻞ ،ﻣﻦ ﺣﻴﺚ ﻳﺆﺩﻱ ﺇﱃ ﺃﺫﻯ ﺷﺪﻳﺪ؛ ﻷﻥ ﻏﻢ ﻣﻮﺕ ﺍﻟﻮﻟﺪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺴﺮﻭﺭ
ﺬﻩ ﺍﻟﻠﺬﺓ ،ﻓﺴﻤﻰ ﺗﻠﻚ ﺍﳋﻠﻮﺓ ﺑﺄﺳﺮﻫﺎ ﺃﺫﻯ ﳌﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻬﺎ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺑﻌﺪ ﺍﻟﺘﻨﺎﻭﻝ ،ﻓﻜﻨﺖ ﺇﺫﺍ ﺃﺟﻠﺖ ﻳﺪﻱ ﺑﲔ ﻗﻼﺋﺪﻩ ﻓﻜﺄﱐ ﻧﻠﺖ ﺍﻟﻜﻮﺍﻛﺐ ! ﻭﺇﺫﺍ ﳌﺴﺖ
ﻣﻮﺿﻊ ﺧﻠﺨﺎﻟﻪ ﻓﻜﺄﱐ ﳌﺴﺖ ﻋﲔ ﺍﻟﺸﻤﺲ؛ ﻟﺘﻌﺬﺭ ﺍﻟﻮﺻﻮﻝ .
ﻭﺴﻜﻨﺘﻡ ﻁﻲ ﺍﻟﻔﺅﺍﺩ ﺍﻟﻭﺍﻟﻪ ﺒﻨﺘﻡ ﻋﻥ ﺍﻟﻌﻴﻥ ﺍﻟﻘﺭﻴﺤﺔ ﻓﻴﻜﻡ
ﺍﳍﺎﺀ ﰲ ﺍﻟﻮﺍﻟﻪ ﺃﺻﻠﻴﺔ ،ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻭﺻﻼ ،ﻭﻫﻮ ﺟﺎﺋﺰ .ﻭﻗﺪ ﺟﺎﺀ ﻣﺜﻠﻪ ﰲ ﺍﻟﺸﻌﺮ .ﺍﻟﻮﺍﻟﻪ :ﺍﳌﺘﺤﲑ
ﺍﻟﺬﺍﻫﺐ ﺍﻟﻌﻘﻞ .
ﻳﻘﻮﻝ :ﺑﻌﺪﰎ ﻋﻦ ﻋﻴﲏ ﺍﻟﻘﺮﳛﺔ ﺑﺎﻟﺒﻜﺎﺀ ﻋﻠﻴﻜﻢ ،ﻭﻧﺰﻟﺘﻢ ﻭﺳﻂ ﺍﻟﻘﻠﺐ ﺍﳌﺘﺤﲑ ﻟﻔﺮﺍﻗﻜﻢ ،ﻓﺈﻥ ﱂ ﺃﺭﻛﻢ ﺑﻌﻴﲏ
ﺭﺃﻳﺘﻜﻢ ﺑﻘﻠﱯ ﻭﺧﺎﻃﺮﻱ .
ﻭﺴﻤﺤﺘﻡ ﻭﺴﻤﺎﺤﻜﻡ ﻤﻥ ﻤﺎﻟﻪ ﻓﺩﻨﻭﺘﻡ ﻭﺩﻨﻭﻜﻡ ﻤﻥ ﻋﻨﺩﻩ
ﺍﳍﺎ ﰲ ﻋﻨﺪﻩ ﻭﻣﺎﻟﻪ ﻟﻠﻔﺆﺍﺩ ،ﻛﺄﻥ ﺍﻟﺪﻧﻮ ﻣﻦ ﻗﻠﱯ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﺩﻧﺎﻛﻢ ﻣﲏ ،ﻭﲰﺤﺘﻢ ﻋﻠﻲ ﺑﺎﻟﻮﺻﺎﻝ
ﻭﺍﻟﺰﻳﺎﺭﺓ ،ﻭﻛﺄﻥ ﻫﺬﺍ ﺍﻟﺴﻤﺎﺡ ﻣﻦ ﻣﺎﻝ ﻗﻠﱯ؛ ﺇﺫ ﻟﻮﻻ ﺗﻔﻜﺮﻩ ﳌﺎ ﺯﺭﲤﻮﱐ ،ﻭﺫﻛﺮ ﺍﳌﺎﻝ ﳌﺎ ﺫﻛﺮ ﺍﻟﺴﻤﺎﺣﺔ .
ﻳﻘﻮﻝ :ﺇﻥ ﳘﻢ ﺍﳌﻤﺪﻭﺡ ﻓﻮﻕ ﺍﻟﻜﻮﺍﻛﺐ ،ﻭﻫﻮ ﻗﺪ ﻧﺎﻝ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻨﻬﺎ ،ﻓﺘﻐﻴﺐ ﺍﻟﻜﻮﺍﻛﺐ ﺩﻭﻥ ﳘﺘﻪ،
ﻭﺗﻄﻠﻊ ﺩﻭﻥ ﻣﻨﺎﻟﻪ ،ﻓﻬﻮ ﺃﻋﻠﻰ ﻣﻨﺎﻻﹰ ﻣﻨﻬﺎ ﰲ ﻛﻞ ﺣﺎﻝ .
ﻭﻴﺯﻴﺩ ﻤﻥ ﺃﻋﺩﺍﺌﻪ ﻓﻲ ﺁﻟﻪ ﻭﺍﻟﻠﹼﻪ ﻴﺴﻌﺩ ﻜﻝّ ﻴﻭﻡٍ ﺠﺩﻩ
ﻳﻘﻮﻝ :ﺑﲔ ﺃﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ،ﻭﺑﲔ ﻗﺪﻣﻴﻬﺎ ﺟﺴﻢ ،ﺃﻭ ﻭﺟﻪ ،ﻟﻪ ﻧﻮﺭ .ﻣﻀﻰﺀ ﲝﻴﺚ ﻳﻘﻮﺩ ﺍﻹﺑﻞ ﺑﻼ ﺯﻣﺎﻡ؛
ﻷﻥ ﺍﻹﺑﻞ -ﳊﺴﻨﻬﺎ -ﺗﻨﻘﺎﺩ ﳍﺎ ،ﻭﺍﳍﺎﺀ ﰲ ﺃﺯﻣﺘﻬﺎ ﻟﻠﻨﻴﺎﻕ ،ﻓﻬﻮ ﻣﺆﺧﺮ ﰲ ﺍﻟﺮﺗﺒﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺪﻣﺎ ﰲ
ﺍﻟﻠﻔﻆ.
ﺒﻬﺎ ﻨﻘﺹ ﺴﻘﺎﻨﻴﻬﺎ ﺩﻫﺎﻗﺎ ﻭﻁﺭﻑﹲ ﺇﻥ ﺴﻘﻰ ﺍﻟﻌﺸﹼﺎﻕ ﻜﺄﺴ ﺎﹰ
ﻭﻃﺮﻑ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻧﻮﺭ ﻳﻌﲏ ﳍﺎ ﻃﺮﻑ ﺇﺫﺍ ﺳﻘﻰ ﻋﺸﺎﻗﺔ ﻛﺄﺳﺎﹰ ﻣﻦ ﺍﳍﻮﻯ ﻧﺎﻗﺼﺔ ،ﺳﻘﺎﻧﻴﻬﺎ ﳑﻠﻮﺀﺓ.
ﺃﻱ ﺣﺒﻪ ﻟﻄﺮﻓﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺣﺐ ﻛﻞ ﻋﺎﺷﻖ ﻟﻪ .
ﻜﺄﻥ ﻋﻠﻴﻪ ﻤﻥ ﺤﺩﺙٍ ﻨﻁﺎﻗﺎ ﻭﺨﺼ ﺭ ﺘﺜﺒﺕ ﺍﻷﺒﺼﺎﺭ ﻓﻴﻪ
ﻭﺧﺼﺮ ﺃﻳﻀﺎﹰ ﻋﻄﻒ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺒﻴﺖ ،ﻭﺍﻟﻜﻨﺎﻳﺎﺕ ﻟﻠﺨﺼﺮ ﻳﻘﻮﻝ :ﺇﻥ ﺧﺼﺮﻫﺎ ﺇﺫﺍ ﺑﺪﺍ ﻧﻈﺮﺕ ﺇﻟﻴﻪ
ﺍﻟﻌﻴﻮﻥ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ،ﻭﺛﺒﺘﺖ ﻓﻴﻪ ﺷﺎﺧﺼﺔ ﻣﺘﺤﲑﺓ ،ﻻ ﳝﻜﻦ ﻟﻠﻨﺎﻇﺮ ﺃﻥ ﻳﺼﺮﻑ ﻋﻴﻨﻪ ،ﻓﻴﺼﲑ ﻃﺮﻑ
ﺍﻟﻨﺎﺱ ﺑﺈﺣﺎﻃﺘﻪ ﺑﻪ ﻛﺎﻟﻨﻄﺎﻕ ﺍﶈﻴﻂ ﺑﺎﳋﺼﺮ ،ﻭﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ:
ﻓﻬﻥ ﻟﻪ ﺩﻭﻥ ﺍﻟﻨﹼﻁﺎﻕ ﻨﻁﺎﻕ ﺃﺤﺎﻁﺕ ﻋﻴﻭﻥ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺒﺨﺼﺭﻩ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﺑﺼﺎﺭ ﺗﺆﺛﺮ ﻓﻴﻪ ﻟﻨﻌﻮﻣﺘﻪ ،ﻭﺭﻗﺔ ﺑﺸﺮﺗﻪ ! ﻓﻴﺼﲑ ﺫﻟﻚ ﺍﻷﺛﺮ ﺍﳊﺎﺻﻞ ﻋﻦ
ﺍﻷﺑﺼﺎﺭ ﺣﻮﺍﱄ ﺧﺼﺮﻩ ﻛﺎﻟﻨﻄﺎﻕ .ﻭﺍﻷﻭﻝ ﺃﻭﱃ .
ﻭﺴﻴﻔﻲ ﻭﺍﻟﻬﻤﻠﹼﻌﺔ ﺍﻟﺩﻓﺎﻗﺎ ﺴﻠﻲ ﻋﻥ ﺴﻴﺭﺘﻲ ﻓﺭﺴﻲ ﻭﺭﻤﺤﻲ
ﺍﳍﻤﻠﻌﺔ :ﺍﻟﻨﺎﻗﺔ ﺍﳋﻔﻴﻔﺔ .ﻭﺍﻟﺪﻓﺎﻗﺎ .ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻭﻓﺘﺤﻬﺎ :ﺍﻟﻜﺜﲑﺓ ﺍﻟﺴﲑ ﻓﻜﺄﺎ ﺗﺘﺪﻓﻖ ﻛﻤﺎ ﻳﺘﺪﻓﻖ ﺍﳌﺎﺀ،
ﺇﺫﺍ ﺟﺮﻯ ﺑﺸﺪﺓ .ﻭﺍﻟﺴﲑﺓ :ﺍﻟﻄﺮﻳﻘﺔ ،ﻭﺍﻟﻌﺎﺩﺓ .
ﻳﻘﻮﻝ ﻟﻌﺎﺫﻟﺘﻪ؛ ﺳﻠﻰ ﻋﻦ ﺷﺠﺎﻋﱵ :ﻓﺮﺳﻲ ﻭﺭﳏﻲ ،ﻭﻋﻦ ﺍﻟﺴﲑ :ﻧﺎﻗﱵ ،ﻓﺈﺎ ﲣﱪﻙ ﺑﺄﻓﻌﺎﱄ ،ﻓﻼ ﺃﺻﻐﻮ ﺇﱃ
ﻋﺬﻟﻚ .
ﻭﻨﻜﹼﺒﻨﺎ ﺍﻟﺴﻤﺎﻭﺓ ﻭﺍﻟﻌﺭﺍﻗﺎ ﺘﺭﻜﻨﺎ ﻤﻥ ﻭﺭﺍﺀ ﺍﻟﻌﻴﺱ ﻨﺠﺩﺍﹰ
ﻳﻘﻮﻝ :ﻫﻮ ﺇﻣﺎﻡ ﻟﻸﺋﻤﺔ ﻣﻦ ﻗﺮﻳﺶ :ﺃﻱ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﻭﻟﺪ ﺍﻟﻌﺒﺎﺱ .ﻳﻌﲏ ﺃﻥ ﺍﻷﺋﻤﺔ ﺇﺫﺍ ﺳﺎﺭﻭﺍ ﺇﱃ ﻋﺎﺹ
ﻋﻠﻴﻬﻢ ،ﺧﺎﺭﺝ ﻋﻦ ﻃﺎﻋﺘﻬﻢ ،ﻛﺎﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺇﻣﺎﻣﻬﻢ ﰲ ﻣﻘﺪﻣﺔ ﺟﻴﻮﺷﻬﻢ ،ﻓﻬﻮ ﳍﻢ ﺇﻣﺎﻡ ﰲ ﻛﻞ ﺣﺮﺏ
ﻳﺘﺒﻌﻮﻥ ﺧﻄﻮﻩ ،ﻭﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺭﺃﻳﻪ ﻭﻣﺜﻠﻪ ﻟﻠﺒﺤﺘﺮﻱ:
ﺘﻜﻭﻥ ﺒﻪ ﻟﻜﻨﺕ ﻟﻬﻡ ﺇﻤﺎﻤﺎ ﻭﻟﻭ ﺠﻤﻊ ﺍﻷﺌﻤﺔ ﻓﻲ ﻤﻜﺎ ﻥٍ
ﻭﻟﻠﻬﻴﺠﺎﺀ ﺤﻴﻥ ﺘﻘﻭﻡ ﺴﺎﻗﺎ ﻴﻜﻭﻥ ﻟﻬﻡ ﺇﺫﺍ ﻏﻀﺒﻭﺍ ﺤﺴﺎﻤﺎﹰ
ﻳﻘﻮﻝ ﺗﺄﻛﻴﺪﺍﹰ ﳌﺎ ﺗﻘﺪﻡ :ﺇﻥ ﺍﻷﺋﻤﺔ ﺇﺫﺍ ﻏﻀﺒﻮﺍ ﻋﻠﻰ ﳐﺎﻟﻒ ،ﻛﺎﻥ ﳍﻢ ﺳﻴﻔﺎﹰ ﻳﻘﺘﻠﻮﻥ ﺑﻪ ،ﻭﻳﻜﻮﻥ ﺳﺎﻗﺎﹰ
ﻟﻠﺤﺮﺏ ﺣﲔ ﺗﻘﻮﻡ ﺍﳊﺮﺏ ،ﻓﻘﻮﺍﻡ ﺍﳊﺮﺏ ﺑﻪ ﻛﻤﺎ ﻳﻘﻮﻡ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺳﺎﻕ .
ﺇﺫﺍ ﻓﻬﻕ ﺍﻟﻤﻜﺭ ﺩﻤﺎﹰ ﻭﻀﺎﻗﺎ ﻓﻼ ﺘﺴﺘﻜﺜﺭﻥ ﻟﻪ ﺍﺒﺘﺴﺎﻤﺎ
ﻓﻬﻖ :ﺍﻣﺘﻸ .
ﻳﻘﻮﻝ :ﻻ ﺗﺴﺘﻌﻈﻢ ﻣﻨﻪ ﺍﻻﺑﺘﺴﺎﻡ ،ﻭﺇﺷﺮﺍﻕ ﺍﻟﻮﺟﻪ ﻋﻨﺪﻣﺎ ﺍﻣﺘﻸ ﻣﻜﺎﻥ ﺍﳊﺮﺏ ﺑﺎﻟﺪﻣﺎﺀ ،ﻭﺻﺎﺭ ﻛﺎﻟﺴﻴﻮﻝ .
ﻭﺤﻤﻝ ﻫﻤﻪ ﺍﻟﺨﻴﻝ ﺍﻟﻌﺘﺎﻗﺎ ﻓﻘﺩ ﻀﻤﻨﺕ ﻟﻪ ﺍﻟﻤﻬﺞ ﺍﻟﻌﻭﺍﻟﻲ
ﻓﺎﻋﻞ ..ﺿﻤﻨﺖ :ﺍﻟﻌﻮﺍﱄ .ﻭﻣﻔﻌﻮﻟﻪ :ﺍﳌﻬﺞ .
ﻳﻘﻮﻝ :ﺇﳕﺎ ﻳﺒﺘﺴﻢ ﰲ ﺣﺎﻝ ﺷﺪﺓ ﺍﳊﺮﺏ؛ ﻷﻥ ﺍﻟﺮﻣﺎﺡ ﻗﺪ ﺿﻤﻨﺖ ﻟﻪ ﻧﻔﻮﺱ ﺍﻷﻋﺪﺍﺀ ،ﻓﻮﺛﻖ ﺎ ،ﻭﲪﻞ
ﺧﻴﻠﻪ ﺍﻟﻌﺘﺎﻕ ﳘﺘﻪ ،ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ﻳﻮﱃ ﻋﻦ ﺍﻟﻌﺪﻭ ،ﻛﺬﻟﻚ ﺧﻴﻠﻪ؛ ﻟﺘﺤﻤﻠﻬﺎ ﳘﺘﻪ .
ﻭﺇﻥ ﺒﻌﺩﻭﺍ ،ﺠﻌﻠﻨﻬﻡ ﻁﺭﺍﻗﺎ ﺇﺫﺍ ﺃﻨﻌﻠﻥ ﻓﻲ ﺁﺜﺎﺭ ﻗﻭﻡٍ
ﺍﻟﻄﺮﺍﻕ :ﻧﻌﻞ ﻳﻄﺮﺡ ﲢﺖ ﺍﻟﻨﻌﻞ ﻳﺆﻛﺪ ﺎ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﻧﻌﻠﺖ ﻟﻄﻠﺐ ﻗﻮﻡ ﺃﺩﺭﻛﺘﻬﻢ ،ﻭﺟﻌﻠﺘﻬﻢ ﻧﻌﻼﹰ ﺛﺎﻧﻴﺔ ،ﻷﺎ ﺗﻄﺆﻫﻢ ﻭﺗﺪﻭﺳﻬﻢ ،ﻭﲡﻌﻠﻬﻢ ﺑﲔ
ﺣﻮﺍﻓﺮﻫﺎ ،ﻓﺘﻠﺤﻖ ﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺑﻌﻴﺪﺓ ﻭﻋﻠﻴﻬﺎ ﻧﻌﻠﻬﺎ ﺍﻷﻭﱃ ﻓﻴﺼﲑﻭﺍ ﻧﻌﻼ ﺛﺎﻧﻴﺔ .
ﺭﻭﻯ ﺍﻷﻭﻝ ﺑﺎﻟﻜﺴﺮ ،ﻭﺍﻟﺜﺎﱐ ﺑﺎﻟﻔﺘﺢ .ﻭﻗﺪ ﺭﻭﻯ ﺑﺎﻟﻜﺴﺮ ،ﻣﻦ ﺫﻟﻚ ﻳﻘﻮﻝ ﺩﺍﻋﻴﺎﹰ ﻟﻪ :ﻻ ﻋﺪﻡ ﳝﺎﻙ ﺍﳌﺸﻴﻊ،
ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺸﻴﻊ ﺃﻭ ﻻ ﻋﺪﻡ ﺳﻒ ﺍﻟﺪﻭﻟﺔ ﻏﻼﻣﻪ ﺍﳌﺸﻴﻊ ،ﻭﻫﺬﺍ ﺃﻳﻀﺎﹰ ﻳﺘﻀﻤﻦ ﺍﻟﺪﻋﺎﺀ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﰒ ﻗﺎﻝ :ﻟﻴﺖ ﺍﻟﺮﻳﺎﺡ ﻛﺎﻧﺖ ﺗﻔﻌﻞ ﻣﺜﻞ ﻓﻌﻠﻪ ،ﻷﻥ ﺃﻓﻌﺎﻟﻪ ﺗﺰﻳﺪ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﺮﻳﺎﺡ .
ﺒﻜﻭﻥ ﻀﺭﺍﹰ ﻭﺒﻜﺭﺕ ﺘﻨﻔﻊ
ﻭﺴﺠﺴﺞ ﺃﻨﺕ ﻭﻫﻥ ﺯﻋﺯﻉ
ﻭﻭﺍﺤﺩ ﺃﻨﺕ ﻭﻫﻥ ﺃﺭﺒﻊ
ﻭﺃﻨﺕ ﻨﺒﻊ ﻭﺍﻟﻤﻠﻭﻙ ﺨﺭﻭﻉ
ﻳﻘﻮﻝ ﻣﻔﻀﻼﹰ ﻟﻪ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺡ :ﺇﺎ ﺗﻀﺮ ،ﻭﺗﻨﻔﻊ ﺃﻧﺖ .ﻭﻗﻴﻞ :ﺇﻧﻪ ﺍﺗﻔﻖ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﺍﻟﺸﺪﻳﺪﺓ ﻓﺬﻛﺮ
ﺫﻟﻚ .
ﻭﺍﻟﺴﺠﺴﺞ :ﺍﻟﻠﻴﻨﺔ .ﻭﺍﻟﺰﻋﺰﻉ :ﺍﻟﺸﺪﻳﺪﺓ .ﻳﻌﲏ :ﻫﻲ ﺷﺪﻳﺪﺓ ﺻﻌﺒﺔ ،ﻭﺃﻧﺖ ﻧﻔﻊ ﺧﺎﻟﺺ ﻛﺎﻟﺮﻳﺢ
ﺍﻟﺴﺠﺴﺞ .
ﻭﺍﻟﺮﻳﺎﺡ ﺃﺭﺑﻊ :ﺟﻨﻮﺏ ،ﻭﴰﺎﻝ ،ﻭﺻﺒﺎ ،ﻭﺩﺑﻮﺭ ،ﻭﺃﻧﺖ ﻭﺍﺣﺪ ﺗﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﺃﲨﻊ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻻ ﻧﻈﲑ ﻟﻪ
ﻭﺍﻟﺮﻳﺢ ﻟﻪ ﻧﻈﲑ .
ﻭﺍﻟﻨﺒﻊ :ﺷﺠﺮ ﺻﻠﺐ ﻳﺘﺨﺬ ﻣﻨﻪ ﺍﻟﻘﺴﻰ ،ﻭﺍﳋﺮﻭﻉ :ﺷﺠﺮ ﺿﻌﻴﻒ .ﺷﺒﻪ ﺷﺠﺮ ﺍﻟﺘﲔ .ﻳﻌﲏ ﺃﻧﺖ ﺃﻓﻀﻞ ﻣﻦ
ﺍﳌﻠﻮﻙ ،ﻛﺎﻟﻨﺒﻊ ﺃﻓﻀﻞ ﻣﻦ ﺍﳋﺮﻭﻉ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﳝﺪﺣﻪ ﻭﻫﻮ ﺳﺎﺋﺮ ﻳﺮﻳﺪ ﺍﻟﺮﻗﺔ ،ﻭﻗﺪ ﺍﺷﺘﺪ ﺍﳌﻄﺮ ﲟﻮﺿﻊ ﻳﻌﺮﻑ ﺑﺎﻟﺜﺪﻳﲔ .
ﺘﺤﻴﺭ ﻤﻨﻪ ﻓﻲ ﺃﻤﺭ ﻋﺠﺎﺏ ﻟﻌﻴﻨﻲ ﻜﻝّ ﻴﻭﻡٍ ﻤﻨﻙ ﺤﻅﹼ
ﺍﻟﻌﺠﺎﺏ :ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻌﺠﻴﺐ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻪ ﻟﻠﺤﻆ .
ﻳﻘﻮﻝ :ﺇﻥ ﻟﻌﻴﲏ ﻣﻨﻚ ﻛﻞ ﻳﻮﻡ ﺣﻈﺎﹰ ! ﻳﺘﺤﲑ ﻣﻦ ﺫﻟﻚ ﺍﳊﻆ ،ﻭﻳﺘﻌﺠﺐ ﻣﻨﻪ .
ﻭﻤﻭﻗﻊ ﺫﺍ ﺍﻟﺴﺤﺎﺏ ﻋﻠﻰ ﺴﺤﺎﺏ ﺤﻤﺎﻟﺔ ﺫﺍ ﺍﻟﺤﺴﺎﻡ ﻋﻠﻰ ﺤﺴﺎﻡٍ
ﲪﺎﻟﺔ :ﺃﻱ ﺫﻟﻚ ﺍﻟﻌﺠﺎﺏ ﻫﻮ ﲪﺎﻟﺔ .ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺠﺎﺏ .
ﻳﻘﻮﻝ :ﺃﺭﻯ ﺃﻣﺮﺍﹰ ﻋﺠﻴﺒﺎﹰ ﻭﻫﻮ ﲪﺎﻟﺔ ﺍﻟﺴﻴﻒ ،ﻭﻗﻌﺖ ﻋﻠﻰ ﺍﻟﺴﻴﻒ ،ﺍﻟﺬﻱ ﻫﻮ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻷﻧﻪ ﺳﻴﻒ
ﻛﺎﻥ ﺍﻟﻮﺟﻪ ﺃﻥ ﻳﻘﻮﻝ :ﻧﺎﺳﻴﺎﹰ ،ﻟﻜﻨﻪ ﺣﺬﻓﻪ ﻟﻠﻀﺮﻭﺭﺓ ،ﻓﺠﺎﺀ ﺑﻪ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺭﺃﻳﺖ ﻗﺎﺽ .
ﻳﻘﻮﻝ ﻟﻠﻤﺆﺫﻥ :ﺃﺫﻥ ﻓﺈﻥ ﺃﺫﺍﻧﻚ ﱂ ﻳﻨﺒﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﻏﻔﻠﺘﻪ ،ﻭﻟﻴﺲ ﻗﻠﺒﻪ ﻗﺎﺳﻴﺎﹰ ﻓﺘﻠﻴﻨﻪ ﺑﺄﺫﺍﻧﻚ ﻭﱂ
ﻳﻘﻮﻝ :ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻌﻠﻢ ﺑﻐﺮﺗﻪ ،ﻣﺸﻬﻮﺭ ﺑﻮﺟﻬﻪ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ،ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻋﻼﻣﺔ ﻏﲑﻫﺎ؛ ﻟﺸﻬﺮﺎ.
ﻭﺭﻭﻯ :ﻣﻌﻠﻢ ﺃﻱ ﻗﺪ ﺃﻋﻠﻢ ﻟﺬﻟﻚ ،ﺃﻭ ﻋﻠﻴﻪ ﻣﻮﺿﻊ ﻋﻼﻣﺔ .
ﻭﻴﻘﻀﻲ ﻟﻪ ﺒﺎﻟﺴﻌﺩ ﻤﻥ ﻻ ﻴﻨﺠﻡ ﻴﻘﺭ ﻟﻪ ﺒﺎﻟﻔﻀﻝ ﻤﻥ ﻻ ﻴﻭﺩﻩ
ﻳﻘﻮﻝ :ﻗﺪ ﻇﻬﺮ ﻓﻀﻠﻪ ﰲ ﺍﻟﻨﺎﺱ ،ﺣﱴ ﺗﺴﺎﻭﻱ ﰲ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﻋﺪﺍﺀ ،ﻭﺛﺒﺘﺖ ﻟﻪ ﺍﻟﺴﻌﺎﺩﺓ،
ﻭﺍﺳﺘﻤﺮﺕ ﻟﻪ ﺍﻟﺴﻼﻣﺔ ،ﺣﱴ ﺗﺸﺎﺭﻙ ﺍﳌﻨﺠﻢ ﻭﻏﲑﻩ ﺑﺎﻟﻘﻀﺎﺀ ﻟﻪ ﺑﺎﻟﺴﻌﺎﺩﺓ؛ ﺍﺳﺘﺸﻬﺎﺭﺍﹰ ﺑﻈﺎﻫﺮ ﺍﳊﺎﻝ ﻓﻴﻌﺘﱪ
ﺑﻪ ﺍﳌﺂﻝ .
ﺘﻁﺎﻟﺒﻪ ﺒﺎﻟﺭﺩ ﻋﺎﺩ ﻭﺠﺭﻫﻡ ﺃﺠﺎﺭ ﻋﻠﻰ ﺍﻷﻴﺎﻡ ﺤﺘﹼﻰ ﻅﻨﻨﺘﻪ
ﺃﺟﺎﺭ ﻋﻠﻰ ﺍﻷﻳﺎﻡ :ﺃﻱ ﻣﻨﻊ ﺟﻮﺭﻫﺎ ﻋﻦ ﺍﻟﻨﺎﺱ .ﻭﻋﺎﺩ ﻭﺟﺮﻫﻢ :ﺃﻣﺘﺎﻥ ﻫﻠﻜﺘﺎ ﰲ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﺃﺟﺎﺭ ﲨﻴﻊ ﺍﻟﻨﺎﻡ ﻣﻦ ﺣﻮﺍﺩﺙ ﺍﻷﻳﺎﻡ ،ﺣﱴ ﻇﻨﻨﺖ ﺃﻥ ﻋﺎﺩﺍﹰ ﻭﺟﺮﳘﺎﹰ .ﲡﻴﺌﺎﻥ ﺇﻟﻴﻪ ،ﻭﺗﻄﺎﻟﺒﺎﻧﻪ
ﺑﺮﺩﳘﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻻﻧﺘﻘﺎﻡ ﳍﻤﺎ ﻣﻦ ﺍﻷﻳﺎﻡ .
ﻭﻫﺩﻴﺎﹰ ﻟﻬﺫﺍ ﺍﻟﺴﻴﻝ ! ﻤﺎﺫﺍ ﻴﺅ ﻤﻡ ﻀﻼﻻﹰ ﻟﻬﺫﻱ ﺍﻟﺭﻴﺢ ! ﻤﺎﺫﺍ ﺘﺭﻴﺩﻩ !؟
ﺿﻼﻻﹰ ،ﻭﻫﺪﻳﺎ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺑﻔﻌﻞ ﻣﻀﻤﺮ.
ﻛﺎﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺯﺍﺭ ﻗﱪ ﺃﻣﻪ ﻓﺄﺻﺎﺑﻪ ﰲ ﻃﺮﻳﻘﻪ ﺭﻳﺢ ﻓﻴﻪ ﻣﻄﺮ ﻓﻘﺎﻝ ﻟﻠﺮﻳﺢ :ﺿﻼﻻﹰ :ﺃﻱ ﺃﺿﻠﻬﺎ ﺍﷲ
ﺿﻼﻻﹰ؛ ﻷﺎ ﺗﺰﻋﻢ ﺃﺎ ﻋﺎﺭﺿﺘﻪ ،ﻭﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺜﻨﻴﻪ ﻋﻦ ﻃﺮﻳﻘﻪ .ﻭﺩﻋﺎ ﻟﻠﺴﻴﻞ ﺑﺎﳍﺪﻯ؛ ﻷﻧﻪ ﺯﻋﻢ ﺃﻧﻪ ﺟﺎﺀ
ﻣﻊ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻳﺰﻭﺭ ﻗﱪ ﺃﻣﻪ ،ﻭﻳﺴﻘﻰ ﺗﺮﺑﺘﻬﺎ .
ﻭﻗﻴﻞ :ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﺮﻳﺢ؛ ﻷﺎ ﺗﻀﺮ ﰲ ﺍﻟﻐﺎﻟﺐ ،ﻭﺩﻋﺎﺀ ﻟﻠﻤﻄﺮ ﻷﻧﻪ ﻳﻨﻔﻊ ﰲ ﺍﻷﻛﺜﺮ.
ﻓﻴﺨﺒﺭﻩ ﻋﻨﻙ ﺍﻟﺤﺩﻴﺩ ﺍﻟﻤﺜﻠﹼﻡ ؟ ﺃﻟﻡ ﻴﺴﺄﻝ ﺍﻟﻭﺒﻝ ﺍﻟﹼﺫﻱ ﺭﺍﻡ ﺜﻨﻴﻨﺎ
ﻳﻘﻮﻝ :ﻫﻼﹼ ﻳﺴﺄﻝ ﻫﺬﺍ ﺍﳌﻄﺮ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺻﺮﻓﻨﺎ ﻋﻦ ﻣﻘﺼﺪﻧﺎ ،ﺣﱴ ﳜﱪﻩ ﻋﻨﻚ ﺍﳊﺪﻳﺪ ﺍﳌﺜﻠﻢ ،ﺑﺄﻧﻚ ﺇﺫﺍ
ﺭﻣﺖ ﻣﺮﺍﻣﺎﹰ ﱂ ﻳﺼﺪﻙ ﻋﻨﻪ ﺳﻴﻒ ﺣﺴﺎﻡ ،ﻓﻜﻴﻒ ﻳﺜﻨﻴﻚ ﺍﳌﻄﺮ ﻭﺍﻟﻐﻤﺎﻡ .ﻭﺃﺭﺍﺩ ﺑﺎﳊﺪﻳﺪ ﺳﻼﺡ ﺍﻷﻋﺪﺍﺀ .
ﺘﻠﻘﹼﺎﻩ ﺃﻋﻠﻰ ﻤﻨﻪ ﻜﻌﺒﺎﹰ ﻭﺃﻜﺭﻡ ﻭﻟﻤﺎ ﺘﻠﻘﹼﺎﻙ ﺍﻟﺴﺤﺎﺏ ﺒﺼﻭﺒﻪ
ﺍﻟﺼﻮﺏ :ﺍﳌﻄﺮ .ﻭﺃﻋﻠﻰ ﻣﻨﻪ ﻛﻌﺒﺎﹰ :ﺃﻱ ﻣﱰﻟﺔ .
ﻳﻘﻮﻝ :ﳌﺎ ﺗﻠﻘﺎﻙ ﺍﻟﺴﺤﺎﺏ ﲟﻄﺮﻩ ﰲ ﻃﺮﻳﻘﻚ ،ﺗﻠﻘﺎﻩ ﻣﻦ ﻫﻮ ﺃﻋﻠﻰ ﻣﻨﻪ ﳏﻼﹰ ﻭﺃﺟﻞ ﻣﻨﻪ ﻗﺪﺭﺍﹰ .
ﺍﳌﻔﺎﺿﺔ :ﺍﻟﺪﺭﻉ ﺍﻟﻮﺍﺳﻌﺔ .ﻭﺍﻟﺘﺮﻳﻜﺔ :ﺍﻟﺒﻴﻀﺔ .ﻭﺍﻷﺭﻗﻢ :ﺿﺮﺏ ﻣﻦ ﺍﳊﻴﺎﺕ ﻣﻨﻘﻂ ﻛﺄﻧﻪ ﻣﺮﻗﻮﻡ ،ﲟﺎ ﻋﻠﻴﻪ
ﻣﻦ ﺍﻟﻨﻘﻂ .ﻭﺍﳍﺎﺀ ﰲ ﻳﺪﻳﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻔﱴ ،ﻭﻗﻴﻞ :ﺇﱃ ﺍﻟﻀﻴﻐﻢ .ﻭﰲ ﻋﻴﻨﻴﻪ ﺇﱃ ﺍﻷﺭﻗﻢ؛ ﻷﻧﻪ ﺍﳌﻘﺪﻡ ﰲ
ﺍﳌﻌﲎ ،ﻭﺇﻥ ﺗﺄﺧﺮ ﰲ ﺍﻟﻠﻔﻆ .ﻭﻋﻴﻨﻴﻪ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻳﺪﻳﻪ ﺷﺒﻪ ﺳﺎﻋﺪﻱ ﺍﻟﻔﱴ ﰲ ﺍﻟﺪﺭﻉ ،ﺑﺴﺎﻋﺪﻱ ﺍﻷﺳﺪ،
ﻭﻋﻴﻨﻴﻪ ﲢﺖ ﺍﻟﺒﻴﻀﺔ ،ﺑﻌﻴﲏ ﺍﳊﻴﺔ.
ﻭﻤﺎ ﻟﺒﺴﺘﻪ ﻭﺍﻟﺴﻼﺡ ﺍﻟﻤﺴﻤﻡ . ﻜﺄﺠﻨﺎﺴﻬﺎ ﺭﺍﻴﺎﺘﻬﺎ ﻭﺸﻌﺎﺭﻫﺎ
ﺍﻟﺸﻌﺎﺭ :ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﻳﺘﻌﺎﺭﻑ ﺎ ﺃﻫﻞ ﺍﳊﺮﺏ .ﻭﺍﳌﺴﻤﻢ :ﺍﳌﺴﻘﻰ ﺍﻟﺴﻢ .ﻭﺭﻭﻯ :ﺍﳌﺴﻪ ﻭﻫﻲ ﺍﻟﺘﺄﻧﻴﺚ ﻛﻠﻪ
ﻟﻠﺨﻴﻞ .ﻭﻗﻴﻞ ﰲ ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﻭﺟﻮﻩ .
ﺃﺣﺪﻫﺎ :ﺃﻥ ﻫﺬﺍ ﺍﳉﻴﺶ ﻛﺜﲑ ﳐﺘﻠﻒ ،ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻛﻞ ﺃﻣﺔ ﻣﻦ ﺍﳉﻨﺪ ،ﻭﻛﻤﺎ ﺍﺧﺘﻠﻔﺖ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺩ،
ﻛﺬﻟﻚ ﺍﺧﺘﻠﻔﺖ ﺷﻌﺎﺭﻫﺎ ﻭﺃﻋﻼﻣﻬﺎ ﻭﺳﻼﺣﻬﺎ .ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﻫﻴﺌﺔ ﳐﺎﻟﻔﺔ ﻟﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ .ﻛﻘﻮﻟﻪ:
ﻓﻲ ﻤﻭﻀﻊ ﺘﺠﻤﻊ ﻓﻴﻪ ﻜﻝ ﺇﻨﺱ ﻭﺃﻤﺔ
ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺨﺰﻭﻣﻲ .
ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻧﻪ ﻛﻠﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺃﻟﻮﺍﻥ ﺍﳋﻴﻞ ﻭﺃﺟﻨﺎﺳﻬﺎ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺮﺟﺎﻝ ﻭﺃﺟﻨﺎﺩﻫﺎ ،ﻛﺬﻟﻚ ﺍﻟﺮﺍﻳﺎﺕ ﻭﺍﻟﺴﻼﺡ
ﻭﺍﻟﺸﻌﺎﺭ ﻓﺈﻢ ﰲ ﻫﻴﺌﺎﺕ ﺍﻷﺳﻮﺩ ﻭﺍﻟﻌﻘﺒﺎﻥ ،ﻓﺎﻷﺳﻮﺩ ﻣﻦ ﺟﻨﺲ ﺍﻟﺮﺟﺎﻝ ،ﻭﺍﻟﻌﻘﺒﺎﻥ ﻣﻦ ﺟﻨﺲ ﺍﻷﻓﺮﺍﺱ،
ﻭﺷﻌﺎﺭﻫﺎ ﳐﺘﻠﻔﺔ ﺍﻷﻟﻮﺍﻥ ﻛﺄﻟﻮﺍﻥ ﻫﺬﻩ ﺍﳋﻴﻞ ،ﻭﻣﺎ ﻟﺒﺴﺘﻪ ﻣﻦ ﺍﳊﺪﻳﺪ ،ﻓﻔﻲ ﺍﳋﻴﻞ ﻭﺍﻟﺮﺟﺎﻝ ﺻﻼﺑﺔ ﻣﺜﻠﻪ:
ﻻﻙ ﻜﺎﻟﺴﻼﺡ ﺍﻟﻤﺴﻤﻡ ﻭﻫﻡ ﻓﻲ ﺍﻟﻨﻔﺎﺩ ﻭﺍﻟﻪ
ﻭﺛﺎﻟﺜﻬﺎ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺟﻨﺴﻬﺎ ﻛﺎﳊﺪﻳﺪ ﰲ ﺻﱪﻩ ﻋﻠﻰ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻘﺘﺎﻝ ،ﻭﻧﺪﺍﺅﻫﻢ ﺑﺎﺳﻢ ﺍﳊﺪﻳﺪ ﻷﻢ ﻳﺘﻨﺎﺩﻭﻥ
ﺑﺸﻌﺎﺭ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻨﺼﻮﺭ ،ﻭﺍﻟﺴﻴﻒ :ﺣﺪﻳﺪ ،ﻭﻣﺎ ﻟﺒﺴﺘﻪ ﻣﻦ ﺍﻟﺘﺠﺎﻓﻴﻒ ﻭﺍﳉﻮﺍﺷﻦ ،ﻭﻫﻲ ﺃﻳﻀﺎﹰ ﺣﺪﻳﺪ،
ﻭﺍﻟﺴﻼﺡ ﺣﺪﻳﺪ ،ﻭﻋﻠﻰ ﺍﻟﺮﺍﻳﺎﺕ ﺍﺳﻢ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﻫﻮ ﺣﺪﻳﺪ ،ﻭﻷﻧﻪ ﺟﻌﻞ ﺍﻟﺮﻣﺎﺡ ﺭﺍﻳﺎﺕ .
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﻣﻌﻨﺎﻩ ﺃﻥ ﻋﺴﻜﺮﻩ ﻛﻠﻪ ﻋﺮﰊ .ﺧﻴﻠﻪ ﻭﺷﻌﺎﺭﻩ ﻭﻣﻠﺒﻮﺳﻪ ﻭﺳﻼﺣﻪ .
ﻴﺸﻴﺭ ﺇﻟﻴﻬﺎ ﻤﻥ ﺒﻌﻴﺩٍ ﻓﺘﻔﻬﻡ ﻭﺃﺩﺒﻬﺎ ﻁﻭﻝ ﺍﻟﻘﺘﺎﻝ ﻓﻁﺭﻓﻪ
ﻭﺍﻟﺼﺪﻡ :ﺿﺮﺏ ﺍﻟﺸﻲﺀ ﲟﺜﻠﻪ .ﻭﻫﺬﺍ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﳍﻢ :ﺍﳊﺪﻳﺪ ﺑﺎﳊﺪﻳﺪ ﻳﻔﻠﺢ .
ﻭﺃﻨﹼﻙ ﻤﻨﻬﺎ ؟ ﺴﺎﺀ ﻤﺎ ﺘﺘﻭﻫﻡ! ﺃﺘﺤﺴﺏ ﺒﻴﺽ ﺍﻟﻬﻨﺩ ﺃﺼﻠﻙ ﺃﺼﻠﻬﺎ
ﻳﻘﻮﻝ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ :ﺇﻥ ﺍﻟﺴﻴﻮﻑ ﺍﳍﻨﺪ ﻛﺄﺎ ﺗﻈﻦ ﺃﺻﻠﻬﺎ ﺃﺻﻠﻚ ،ﻭﺃﻧﻚ ﺳﻴﻒ ﻣﺜﻠﻬﺎ؛ ﳌﺎ ﲰﻴﺖ ﺑﺎﲰﻬﺎ
ﻭﻗﺪ ﺳﺎﺀ ﻣﺎ ﺗﻮﳘﺖ ،ﻷﻧﻚ ﺃﺷﺮﻑ ﻣﻨﻬﺎ ﺟﻮﻫﺮﺍﹰ ،ﻭﺃﻣﻀﻰ ﻣﻨﻬﺎ ﰲ ﺍﻷﻣﻮﺭ ،ﻭﺇﳕﺎ ﺃﺷﺮﻛﺘﻬﺎ ﰲ ﺍﻻﺳﻢ ﻻ ﰲ
ﺍﳉﻮﻫﺮ ﻭﺍﳋﺼﺎﻝ ،ﻓﺄﻧﺖ ﻣﻦ ﺍﻟﻌﺮﺏ ﺃﺻﻼﹰ ،ﻭﻫﻲ ﻣﻦ ﺍﳍﻨﺪ ،ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺧﺼﺎﻟﻚ .
ﻤﻥ ﺍﻟﺘﹼﻴﻪ ﻓﻲ ﺃﻏﻤﺎﺩﻫﺎ ﺘﺘﺒﺴﻡ ﺇﺫﺍ ﻨﺤﻥ ﺴﻤﻴﻨﺎﻙ ﺨﻠﻨﺎ ﺴﻴﻭﻓﻨﺎ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﲰﻴﻨﺎﻙ ﺗﺒﺴﻤﺖ ﺳﻴﻮﻓﻨﺎ ﰲ ﻏﻤﻮﺩﻫﺎ ﻋﺠﺒﺎﹰ ﺑﺄﻧﻚ ﲰﻴﻬﺎ ،ﻓﻜﺄﺎ ﺣﺴﺒﺖ ﺃﻧﻚ ﻣﻨﻬﺎ ﺃﺻﻼﹰ
ﻭﻣﻨﻈﺮﺍﹰ ،ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ .
ﻓﻴﺭﻀﻰ ! ﻭﻟﻜﻥ ﻴﺠﻬﻠﻭﻥ ﻭﺘﺤﻠﻡ ﻭﻟﻡ ﻨﺭ ﻤﻠﻜﺎﹰ ﻗﻁﹼ ﻴﺩﻋﻰ ﺒﺩﻭﻨﻪ
ﺑﺪﻭﻧﻪ :ﺃﻱ ﺑﺪﻭﻥ ﻗﺪﺭﻩ .
ﻳﻘﻮﻝ :ﻣﺎ ﺭﺃﻳﺖ ﻣﻠﻜﺎﹰ ﻳﺴﻤﻰ ﺑﺪﻭﻥ ﻗﺪﺭﻩ ﻭﻳﺮﺿﻰ ﺑﺬﻟﻚ ﻏﲑﻙ ! ﻓﺈﻧﻚ ﻟﻘﺒﺖ ﺑﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻓﺮﺿﻴﺖ ﺑﻪ
ﳊﻠﻤﻚ ،ﻭﻫﻮ ﻻ ﻳﺮﺿﻮﻥ ﳉﻬﻠﻬﻢ .
ﻤﻥ ﺍﻟﻌﻴﺵ ﺘﻌﻁﻰ ﻤﻥ ﺘﺸﺎﺀ ﻭﺘﺤﺭﻡ ﺃﺨﺫﺕ ﻋﻠﻰ ﺍﻷﺭﻭﺍﺡ ﻜ ﻝّ ﺜﻨﻴ ﺔٍ
ﺍﻟﺜﻨﻴﺔ :ﺍﻟﻌﻘﺒﺔ.
ﻳﻘﻮﻝ :ﺣﻜﻤﺖ ﺑﲔ ﺍﻷﺭﻭﺍﺡ ﻭﺑﲔ ﺍﻟﻌﻴﺶ ،ﻓﻜﺄﻧﻚ ﻗﻌﺪﺕ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ،ﻓﻤﻦ ﺷﺌﺖ ﺧﻠﻴﺖ ﺳﺒﻴﻞ
ﺣﻴﺎﺗﻪ ،ﻭﻣﻦ ﺷﺌﺖ ﺻﺮﻓﺘﻬﺎ ﻋﻨﻪ .ﻳﻌﲏ ﺃﻧﻚ ﻗﺪ ﺍﺳﺘﻮﻟﻴﺖ ﻋﻠﻰ ﺃﺭﻭﺍﺡ ﺍﻟﻌﺒﺎﺩ ،ﻓﻤﻦ ﺃﻏﺜﺘﻪ ﻳﺒﻘﻰ ،ﻭﻣﻦ ﱂ
ﺗﻐﺜﻪ ﻳﻬﻠﻚ ..
ﻳﻌﲏ :ﻟﻮ ﻓﺮﻗﺖ ﻭﻗﺎﺭﻙ ﻭﺣﻠﻤﻚ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻟﻮﺳﻌﻬﻢ ﻭﺻﺎﺭﻭﺍ ﺑﻪ ﺳﺎﺩﺓ ﺣﻠﻤﺎﹰ ﻭﻛﻨﺖ ﺗﻔﻮﻗﻬﻢ ﺑﺎﻟﺬﻱ
ﻳﻔﻀﻞ ﻋﻨﻚ ﻣﻦ ﺍﻟﻮﻗﺎﺭ ﻭﺍﳊﻠﻢ .
ﻜﻠﻭﻥ ﺍﻟﻐﺯﺍﻟﺔ ﻻ ﻴﻐﺴﻝ ﺭﺃﺕ ﻟﻭﻥ ﻨﻭﺭﻙ ﻓﻲ ﻟﻭﻨﻬﺎ
ﺍﻟﻐﺰﺍﻟﺔ :ﺍﻟﺸﻤﺲ ﻭﻗﺖ ﻃﻠﻮﻋﻬﺎ ،ﻭﻛﺬﻟﻚ ﺍﳌﺸﺮﻕ.
ﻳﻘﻮﻝ :ﺭﺃﺕ ﺍﳋﻴﻤﺔ ﻧﻮﺭﻙ ﻗﺪ ﻋﺎﺩﻫﺎ ،ﻭﺃﺿﺎﺀﺕ ﺍﳋﻴﻤﺔ ﺑﻪ ،ﻛﻤﺎ ﺗﻀﻲﺀ ﺍﻷﺭﺽ ﺑﺎﻟﺸﻤﺲ ،ﻓﻼ ﳝﻜﻦ
ﺇﺯﺍﻟﺘﻪ ﻋﻨﻬﺎ ﻛﻤﺎ ﻻ ﻳﺰﺍﻝ ﺿﻮﺀ ﺍﻟﺸﻤﺲ .ﻭﺭﻭﻯ :ﻛﻠﻮﻥ ﺍﻟﻐﺰﺍﻟﺔ ﻻ ﻳﻨﺼﻞ ﻣﻦ ﻧﺼﻮﻝ ﺍﳋﻀﺎﺏ .
ﻭﺃﻥ ﺍﻟﺨﻴﺎﻡ ﺒﻬﺎ ﺘﺨﺠﻝ ﻭﺃﻥ ﻟﻬﺎ ﺸﺭﻓﺎﹰ ﺒﺎﺫﺨﺎﹰ
ﺑﺎﺫﺧﺎﹰ :ﺃﻱ ﻋﺎﻟﻴﺎﹰ .ﻭﺍﻟﻌﺎﻣﻞ ﰲ ﺃﻥ ﻣﻔﺘﻮﺣﺔ ﺭﺃﺕ .
ﻳﻘﻮﻝ :ﺭﺃﺕ ﻫﺬﻩ ﺍﳋﻴﻤﺔ ﻟﻨﻔﺴﻬﺎ ﺷﺮﻓﺎﹰ ﻋﺎﻟﻴﺎﹰ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳋﻴﺎﻡ ،ﻭﺭﺃﺕ ﺃﻥ ﺍﳋﻴﺎﻡ ﲣﺠﻞ ﻣﻦ ﺷﺮﻓﻬﺎ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﺻﺤﺎﺏ ﺍﳋﻴﺎﻡ .
ﻳﻘﻮﻝ :ﺃﻧﺖ ﺃﺟﻞ ﻣﻦ ﺃﻥ ﺗﻨﺎﻟﻚ ﺍﻷﻳﺪﻱ ﻓﺘﺪﺧﺮﻙ ،ﻛﻤﺎ ﺗﺪﺧﺮ ﺳﺎﺋﺮ ﺍﻟﺴﻴﻮﻑ ﻭﺍﻷﻣﻮﺍﻝ ،ﻭﻟﻜﻦ ﺻﲑﺗﻚ
ﰲ ﺍﻋﺘﻘﺎﺩﻱ ﻋﺪﺓ ﱄ ﻟﻜﻞ ﺷﺪﺓ ،ﻭﺫﺧﺮﺍﹰ ﻟﻜﻞ ﻧﺎﺋﺒﺔ .
ﻟﻬﺎ ﻤﻨﻙ ﻴﺎ ﺴﻴﻔﻬﺎ ،ﻤﻨﺼﻝ ﻟﻘﺩ ﺭﻓﻊ ﺍﷲ ﻤﻥ ﺩﻭﻟﺔٍ
ﻳﻘﻮﻝ :ﺭﻓﻊ ﺍﷲ ﺩﻭﻟﺔ ﺃﻧﺖ ﺳﻴﻔﻬﺎ ،ﻭﺃﺑﺎﻥ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺪﻭﻝ ﻓﻀﻠﻬﺎ ،ﻭﺍﳍﺎﺀ ﰲ ﳍﺎ ﻭﺳﻴﻔﻬﺎ ﻟﻠﺪﻭﻟﺔ.
ﻭﺍﻟﻜﺎﻑ ﰲ ﻣﻨﻚ ﺧﻄﺎﺏ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻓﺈﻨﹼﻙ ﻤﻥ ﻗﺒﻠﻬﺎ ﺍﻟﻤﻘﺼﻝ ﻓﺈﻥ ﻁﺒﻌﺕ ﻗﺒﻠﻙ ﺍﻟﻤﺭﻫﻔﺎﺕ
ﻭﻣﺮ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﺴﻤﻨﺪﻭ ﻭﻋﱪ ﺁﻟﺲ ﻭﻫﻮ ﺮ ﻋﻈﻴﻢ ﻓﱰﻝ ﻋﻠﻰ ﺻﺎﺭﺧﺔ ﻭﺃﺣﺮﻕ ﺭﺑﻀﻬﺎ ﻭﻛﻨﺎﺋﺴﻬﺎ
ﻭﺭﺑﺾ ﺍﳋﺮﺷﻨﻪ ﻭﻣﺎ ﺣﻮﳍﺎ ﻭﺃﻛﺜﺮ ﺍﻟﻘﺘﻞ ،ﻭﺃﻗﺎﻡ ﲟﻜﺎﻧﻪ ﻳﻮﻣﺎﹰ ﰒ ﺭﺣﻞ ﺣﱴ ﻋﱪ ﺁﻟﺲ ﺭﺍﺟﻌﺎﹰ ،ﻓﻠﻤﺎ ﺃﻣﺴﻰ
ﺗﺮﻙ ﺍﻟﺴﻮﺍﺩ ﻭﺃﻛﺜﺮ ﺍﳉﻴﺶ ﻭﺳﺮﻯ ﺣﱴ ﺟﺎﺯ ﺧﺮﺷﻨﺔ ،ﻭﺍﻧﺘﻬﻰ ﺇﱃ ﺑﻄﻦ ﺍﻟﻠﻘﺎﻥ ﰲ ﻏﺪ ﻇﻬﺮﺍﹰ ،ﻭﻟﻘﻰ
ﺍﻟﺪﻣﺴﺘﻖ ﰲ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﳋﻴﻞ ،ﻓﻠﻤﺎ ﻧﻈﺮ ﺍﻟﺪﻣﺴﺘﻖ ﺇﱃ ﺃﻭﺍﺋﻞ ﺍﳋﻴﻞ ،ﻇﻨﻬﺎ ﺳﺮﻳﺔ ،ﻓﺜﺒﺖ ﳍﺎ ﻭﻗﺎﺗﻞ ﺃﻭﻝ
ﺍﻟﻨﺎﺱ ﺣﱴ ﻫﺰﻣﻬﻢ ،ﻭﺃﺷﺮﻑ ﻋﻠﻴﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻓﺎﺰﻡ .ﻗﻴﻞ :ﻭﻗﺘﻞ ﻣﻦ ﻓﺮﺳﺎﻧﻪ ﺧﻠﻖ ﻛﺜﲑ ،ﻭﺃﺳﺮ ﻣﻦ
ﺑﻄﺎﺭﻗﺘﻪ ﻭﺯﺭﺍﻭﺭﺗﻪ ﻭﻭﺟﻮﻩ ﺭﺟﺎﻟﻪ ﺧﻠﻖ ﻛﺜﲑ ﻧﻴﻒ ﻋﻠﻰ ﲦﺎﻧﲔ ،ﻭﺃﻓﻠﺖ ﺍﻟﺪﻣﺴﺘﻖ ،ﻭﻋﺎﺩ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺇﱃ
ﻋﺴﻜﺮﻩ ﻭﺳﻮﺍﺩﻩ ،ﻭﻗﻔﻞ ﻏﺎﳕﺎ ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ﻋﻘﺒﺔ ﺗﻌﺮﻑ ﲟﻘﻄﻌﺔ ﺍﻷﺛﻔﺎﺭ ﻓﺼﺎﺩﻓﻪ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﺭﺃﺳﻬﺎ،
ﻓﺄﺧﺬ ﺳﺎﻗﺔ ﺍﻟﻨﺎﺱ ﳛﻤﻴﻬﻢ ،ﻓﻠﻤﺎ ﺍﳓﺪﺭ ﺑﻌﺪ ﻋﺒﻮﺭ ﺍﻟﻨﺎﺱ ﺭﻛﺒﻪ ﺍﻟﻌﺪﻭ ﻓﺨﺮﺝ ﻣﻦ ﺍﻟﻔﺮﺳﺎﻥ ﲨﺎﻋﺔ ،ﻓﱰﻝ
ﻭﻗﻴﻞ :ﺇﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .ﺃﻱ ﻛﻴﻒ ﺃﺗﺮﻛﻪ ﻭﺃﻃﻠﺐ ﺍﳋﲑ ﻭﺍﺪ ﻣﻦ ﻏﲑﻩ ؟!
ﺩﻭﺍﺀ ﻜﻝّ ﻜﺭﻴﻡٍ ﺃﻭ ﻫﻲ ﺍﻟﻭﺠﻊ ﻭﺍﻟﻤﺸﺭﻓﻴﺔ ،ﻻ ﺯﺍﻟﺕ ﻤﺸﺭﻓﺔﹰ
ﻳﻘﻮﻝ ﺩﺍﻋﻴﺎﹰ ﻟﻠﺴﻴﻮﻑ :ﺇﺎ ﻻ ﺗﺰﺍﻝ ﺷﺮﻳﻔﺔ ،ﻓﺈﻥ ﺍﻟﻌﺰ ﺎ ﻳﺪﺭﻙ؛ ﻻﻥ ﺍﻹﻧﺴﺎﻥ ﺇﻣﺎ ﺃﻥ ﻳﻨﺎﻝ ﺑﻐﻴﺘﻪ ﺎ ،ﺃﻭ
ﻳﻘﺘﻞ ﺎ ،ﻓﻬﻲ ﺩﺍﺀ ﻭﺩﻭﺍﺀ .
ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺑﻌﻀﻬﻢ:
ﻤﻭﺘﺎﹰ ﻋﻠﻰ ﻋﺠﻝ ،ﺃﻭ ﻋﺎﺵ ﻤﻨﺘﺼﻔ ﺎﹰ ﻤﻥ ﻋﺎﺵ ﺒﺎﻟﺴﻴﻑ ﻻﻗﻰ ﻋﻴﺸﻪ ﻋﺠﺒﺎﹰ
ﻓﻲ ﺍﻟﺩﺭﺏ ﻭﺍﻟﺩﻡ ﻓﻲ ﺃﻋﻁﺎﻓﻬﺎ ﺩﻓﻊ ﻭﻓﺎﺭﺱ ﺍﻟﺨﻴﻝ ﻤﻥ ﺨﻔﹼﺕ ﻓﻭﻗﺭﻫﺎ
ﺧﻔﺖ :ﺃﻱ ﺍﳋﻴﻞ .ﻭﺍﻟﺪﺭﺏ :ﻣﻀﺎﻳﻖ ﺍﻟﺮﻭﻡ .ﻭﻗﻴﻞ :ﺍﻟﻀﺮﺏ .ﻭﻫﻮ ﺍﳌﻀﻴﻖ ﰲ ﺍﳉﺒﻞ ﻣﺜﻞ ﺍﻟﺒﺎﺏ.
ﻭﺍﻷﻋﻄﺎﻑ :ﺍﳉﻮﺍﻧﺐ .ﻭﺩﻓﻊ :ﺃﻱ ﺩﻓﻌﺔ ﺑﻌﺪ ﺩﻓﻌﺔ .ﺭﺟﻊ ﺇﱃ ﺫﻛﺮ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻳﻘﻮﻝ :ﺍﻟﻔﺎﺭﺱ ﺍﻟﺸﺠﺎﻉ ﻣﻦ ﺛﺒﺖ ﺧﻴﻠﻪ ﻭﺳﻜﻨﻬﺎ ﰲ ﺍﻟﺪﺭﺏ ،ﻭﺍﻟﺪﻡ ﳚﺮﻱ ﰲ ﺃﻋﻄﺎﻓﻬﺎ ﺩﻓﻌﺔ ﺑﻌﺪ ﺩﻓﻌﺔ .
ﻭﺃﻏﻀﺒﺘﻪ ﻭﻤﺎ ﻓﻲ ﻟﻔﻅﻪ ﻗﺫﻉ ﻭﺃﻭﺤﺩﺘﻪ ﻭﻤﺎ ﻓﻲ ﻗﻠﺒﻪ ﻗﻠﻕﹲ
ﻭﺃﻭﺣﺪﺗﻪ :ﺃﻱ ﺟﻌﻠﺘﻪ ﺍﳋﻴﻞ ﻭﺣﻴﺪﺍﹰ ﻓﺮﻳﺪﺍﹰ ﻭﺍﻧﻔﺮﺩ ﻋﻨﻬﺎ ،ﻭﱂ ﻳﺪﺍﺧﻠﻪ ﻗﻠﻖ ﻟﻮﺣﺪﺗﻪ ،ﻭﻛﺬﻟﻚ ﳌﺎ ﺃﻏﻀﺒﺘﻪ
ﺍﳋﻴﻞ ،ﺑﺘﻘﺎﻋﺪﻫﻢ ﻋﻨﻪ ،ﱂ ﻳﺘﻠﻔﻆ ﺑﺎﳋﻨﺎ ﻭﺍﻟﻔﺤﺶ .
ﺴﻭﺩ ﺍﻟﻐﻤﺎﻡ ﻓﻅﻨﹼﻭﺍ ﺃﻨﹼﻬﺎ ﻗﺯﻉ ﺫﻡ ﺍﻟﺩﻤﺴﺘﻕ ﻋﻴﻨﻴﻪ ﻭﻗﺩ ﻁﻠﻌﺕ
ﺍﻟﻘﺰﻉ :ﺍﻟﺴﺤﺎﺏ ﺍﳌﺘﻔﺮﻕ.
ﻳﻘﻮﻝ :ﺇﻥ ﻋﻴﲏ ﺍﻟﺪﻣﺴﺘﻖ ﻛﺬﹼﺑﺘﺎﻩ ،ﺣﱴ ﻇﻦ ﺟﻴﺸﻚ ﺍﻟﻌﻈﻴﻢ ،ﺍﻟﺬﻱ ﻫﻮ ﲟﱰﻟﺔ ﺍﻟﻐﻤﺎﻡ ﺍﻷﺳﻮﺩ ،ﺃﻧﻪ ﻗﻠﻴﻞ،
ﲟﱰﻟﺔ ﺍﻟﻘﻄﻊ ﺍﳌﺘﻔﺮﻗﺔ ﻣﻦ ﺍﻟﺴﺤﺎﺏ ،ﻓﻠﻤﺎ ﻋﻠﻢ ﺫﻟﻚ ﺫﻡ ﻋﻴﻨﻴﻪ ،ﻭﺇﳕﺎ ﺧﺺ ﺍﻟﻐﻤﺎﻡ ﺍﻷﺳﻮﺩ ،ﻷﻧﻪ ﺃﻫﻮﻝ
ﻣﻨﻈﺮﺍﹰ ﻭﺃﻛﺜﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﺇﺟﺮﺍﺀ ﻭﺗﺮﺍﻛﻤﺎﹰ ،ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻜﺜﺮﺓ ،ﻭﻷﻥ ﻓﻴﻬﺎ ﺗﻜﻮﻥ ﺍﻟﺼﻮﺍﻋﻖ ﺃﻛﺜﺮ ﻣﻦ
ﻏﲑﻫﺎ ،ﻓﻬﻲ ﲟﱰﻟﺔ ﺍﳉﻴﻮﺵ .
ﻋﻠﻰ ﺍﻟﺠﻴﺎﺩ ﺍﻟﹼﺘﻲ ﺤﻭﻟﻴﻬﺎ ﺠﺫﻉ ﻓﻴﻬﺎ ﺍﻟﻜﻤﺎﺓ ﺍﻟﹼﺘﻲ ﻤﻔﻁﻭﻤﻬﺎ ﺭﺠ ﻝٌ
ﺍﻟﻜﻤﻰ :ﺍﻟﺸﺠﺎﻉ ﺍﳌﺘﻜﻤﻲ ﰲ ﺍﻟﺴﻼﺡ ﺃﻱ ﺍﳌﺴﺘﺘﺮ .ﻭﻗﻴﻞ :ﺇﳕﺎ ﲰﻰ ﻛﻤﻴﺎﹰ؛ ﻷﻥ ﻣﻮﺍﺿﻊ ﻣﻘﺎﺗﻠﻪ ﻛﻤﻰ ﻋﻠﻰ
ﻗﺮﻧﻪ .ﻭﺍﳊﻮﱄ :ﺍﻟﺬﻱ ﺃﺗﻰ ﻋﻠﻴﻪ ﺣﻮﻝ .ﻭﺍﳉﺬﻉ :ﺍﻟﺬﻱ ﰎ ﻟﻪ ﺣﻮﻻﻥ .
ﻳﻘﻮﻝ :ﰲ ﻫﺬﻩ ﺍﻟﻐﻤﺎﻡ ﺍﻟﺴﻮﺩ ،ﺍﻟﺸﺠﻌﺎﻥ ﺍﻟﺬﻱ ﻛﻞ ﻃﻔﻞ ﻣﻨﻬﻢ ﻛﺄﻧﻪ ﺭﺟﻞ؛ ﻟﺸﺪﺗﻪ ،ﺃﻭ ﻛﺄﻧﻪ ﺃﺭﺟﻞ ﻣﻦ
ﻏﲑﻫﻢ ،ﻭﻛﻞ ﻣﻬﺮ ﺣﻮﱄ ﻣﻦ ﺧﻴﻠﻬﻢ ﻛﺄﻧﻪ ﺟﺬﻉ ﻟﻘﻮﺗﻪ ﺃﻭ ﻛﺄﻧﻪ ﺟﺬﻉ ﻣﻦ ﺃﻓﺮﺍﺱ ﻏﲑﻫﻢ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻣﺴﺘﻖ ﻗﺪ ﳒﺎ ﻣﻦ ﺳﻴﻮﻓﻚ ،ﻓﻠﻢ ﻳﻔﻠﺖ ﺇﻻ ﻭﻗﻠﺒﻪ ﳑﻠﻮﺀ ﻣﻦ ﺍﻟﻔﺰﻉ ،ﻓﻘﺪ ﺣﻞ ﰲ ﻗﻠﺒﻪ ﻣﻦ
ﺍﳋﻮﻑ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﻗﺘﻠﻪ .ﻭﻣﺜﻠﻪ ﻷﰊ ﲤﺎﻡ:
ﻴﻨﺠﻭ ﺍﻟﺭﺠﺎﻝ ﻭﻟﻜﻥ ﺴﻠﻪ ﻜﻴﻑ ﻨﺠﺎ ؟ ! ﺇﻥ ﻴﻨﺞ ﻤﻨﻙ ﺃﺒﻭ ﻨﺼﺭ ﻓﻌﻥ ﻗﺩ ﺭٍ
ﻭﻴﺸﺭﺏ ﺍﻟﺨﻤﺭ ﺤﻭﻻﹰ ﻭﻫﻭ ﻤﻤﺘﻘﻊ ﻴﺒﺎﺸﺭ ﺍﻷﻤﻥ ﺩﻫﺭﺍﹰ ﻭﻫﻭ ﻤﺨﺘﺒ ﻝٌ
ﺍﳌﺨﺘﺒﻞ :ﺍﻟﻔﺎﺳﺪ ﺍﻟﻌﻘﻞ .ﻭﺍﳌﻤﺘﻘﻊ :ﺍﳌﺘﻐﲑ ﺍﻟﻠﻮﻥ .
ﻳﻘﻮﻝ :ﻗﺪ ﺩﺧﻞ ﻗﻠﺐ ﺍﻟﺪﻣﺴﺘﻖ ﻣﻦ ﺍﳋﻮﻑ ،ﻣﺎ ﻳﺒﺎﺷﺮ ﻣﻌﻪ ﺍﻷﻣﻦ ﺩﻫﺮﺍ ﻃﻮﻳﻼ ،ﻭﻋﻘﻠﻪ ﺯﺍﺋﻞ ﻭﻳﺸﺮﺏ
ﺍﳋﻤﺮ ﺣﻮﻻ ﻛﺎﻣﻼ ﻭﻟﻮﻧﻪ ﺣﺎﺋﻞ ،ﻟﺸﺪﺓ ﺍﻟﻔﺰﻉ ﺍﻟﺬﻱ ﺣﺼﻞ ﻟﻪ ،ﻣﻊ ﺃﻥ ﺷﺮﺏ ﺍﳋﻤﺮ ﻳﻈﻬﺮ ﰲ ﺍﻟﻠﻮﻥ
ﲪﺮﺓ .
ﻟﻠﺒﺎﺘﺭﺍﺕ ﺃﻤﻴﻥ ﻤﺎ ﻟﻪ ﻭﺭﻉ ﻜﻡ ﻤﻥ ﺤﺸﺎﺸﺔ ﺒﻁﺭﻴﻕٍ ﺘﻀﻤﻨﻬﺎ
ﻟﻜﻲ ﻴﻜﻭﻨﻭﺍ ﺒﻼ ﻓﺴﻝٍ ﺇﺫﺍ ﺭﺠﻌﻭﺍ ﻭﺇﻨﹼﻤﺎ ﻋﺭﺽ ﺍﻟﻠﹼﻪ ﺍﻟﺠﻨﻭﺩ ﺒﻜﻡ
ﻳﻘﺎﻝ :ﻋﺮﺿﺘﻪ ﻟﻠﺴﻴﻒ :ﺃﻱ ﺃﻣﻜﻨﺖ ﺍﻟﺴﻴﻒ ﻣﻦ ﻋﺮﺿﻪ ،ﺃﻱ ﺟﺎﻧﺒﻪ .ﻭﺍﻟﻔﺴﻞ :ﺍﻟﻀﻌﻴﻒ ﺍﻟﺮﺩﻯﺀ ﻣﻦ
ﺍﻟﺮﺟﺎﻝ.
ﻳﻘﻮﻝ :ﺇﳕﺎ ﻣﻜﻨﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻴﺶ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻟﻴﺘﻄﻬﺮﻭﺍ ﻣﻦ ﺍﻷﻭﺑﺎﺵ ،ﻓﻼ ﻳﺒﻘﻰ ﻓﻴﻬﻢ ﺇﻻ ﻛﻞ
ﺷﺠﺎﻉ ﻓﺎﺗﻚ ﻓﻴﻌﺎﻭﺩﻛﻢ ﺟﻴﺸﺔ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﺍﳊﻤﺎﺓ ﻭﺍﻟﻜﻤﺎﺓ .
ﻭﻜﻝّ ﻏﺎﺯٍ ﻟﺴﻴﻑ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺘﹼﺒﻊ ﻓﻜ ﻝّ ﻏﺯﻭٍ ﺇﻟﻴﻜﻡ ﺒﻌﺩ ﺫﺍ ﻓﻠﻪ
ﻳﻘﻮﻝ :ﻗﺪ ﺻﻔﺎ ﺟﻴﺸﻪ ﻣﻦ ﻛﻞ ﻓﺴﻞ ،ﻓﻜﻞ ﻏﺰﻭ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻐﺰﻭ ﻫﻮ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﺍﻟﻈﻔﺮ ﻟﻪ ﺩﻭﻧﻜﻢ،
ﻭﻛﻞ ﻏﺎﺯ ﺗﺎﺑﻊ ﻟﻪ ،ﻭﺩﺍﺧﻞ ﰲ ﲨﻠﺘﻪ .
ﻭﻟﻴﺱ ﻜﻝّ ﺫﻭﺍﺕ ﺍﻟﻤﺨﻠﺏ ﺍﻟﺴﺒﻊ ﺇﻥ ﺍﻟﺴﻼﺡ ﺠﻤﻴﻊ ﺍﻟﻨﹼﺎﺱ ﺘﺤﻤﻠﻪ
ﻭﺭﻭﻯ :ﻓﻠﻤﺎ ﺗﻼﻗﻴﻨﺎ ﻭﺗﻘﺎﺭﻋﻨﺎ ﻭﺟﻬﺎﻟﺔ :ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﺎ ﺍﳌﻔﻌﻮﻝ ﻟﻪ .
ﻳﻘﻮﻝ :ﻳﺴﺎﻋﺪﱐ ﻓﻴﻤﺎ ﺃﻃﻠﺒﻪ ﻓﺮﺳﻲ ﺍﻟﺴﺒﻮﺡ ،ﻭﺗﻘﺘﺤﻢ ﻣﻌﻲ ﺍﻟﻐﻤﺮﺍﺕ ﻭﺍﻟﺸﺪﺍﺋﺪ ،ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ،ﰒ ﻭﺻﻒ
ﻓﺮﺳﻪ ﻓﻘﺎﻝ :ﳍﺎ ﻣﻨﻬﺎ ﻋﻠﻴﻬﺎ ﺷﻮﺍﻫﺪ ﺃﻱ ﳍﺎ ﻣﻦ ﺧﻠﻘﻬﺎ ﺷﻮﺍﻫﺪ ﻋﻠﻰ ﻋﺘﻘﻬﺎ .ﻳﻌﲏ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﱃ ﺣﺴﻦ
ﺃﻋﻀﺎﺋﻬﺎ ﺍﺳﺘﺪﻟﻠﺖ ﻋﻠﻰ ﻛﺮﻣﻬﺎ .ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﻀﻤﲑ ﰲ ﳍﺎ ﻟﻠﺴﺒﻮﺡ ﻭﰲ ﻣﻨﻬﺎ ﻭﻋﻠﻴﻬﺎ ﻟﻠﻐﻤﺮﺓ .ﻳﻌﲏ ﺬﻩ
ﺍﻟﻀﻤﲑ ﰲ ﻦ ﻟﻠﺨﻴﻞ .ﻭﻓﺎﻋﻞ ﻏﻠﺲ :ﻣﺸﻴﻊ ﺃﻱ ﺟﺮﻯ ،ﺷﺠﺎﻉ ﻳﺸﻴﻌﻪ ﻗﻠﺒﻪ ،ﻭﻣﺒﺎﺭﻙ .ﺑﺪﻝ ﻣﻦ ﺍﳌﺸﻴﻊ،
ﻭﻣﺎ ﲢﺖ ﺍﻟﻠﺜﺎﻣﲔ ﺍﻟﻮﺟﻪ .ﺃﻱ ﻣﺒﺎﺭﻙ ﺍﻟﻮﺟﻪ ،ﻣﻴﻤﻮﻥ ﺍﻟﻨﻘﻴﺔ .ﻭﺍﻟﻠﺜﺎﻣﺎﻥ :ﺃﺣﺪﳘﺎ ،ﻟﺜﺎﻡ ﺍﻟﻔﻢ ،ﻭﺍﻵﺧﺮ ﻟﺜﺎﻡ
ﺍﻷﻧﻒ ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻤﺎ ﺍﻟﺸﻴﺐ ،ﻭﺍﻟﻠﺜﺎﻡ ﺍﳌﻌﻬﻮﺩ .ﻭﻗﻴﻞ :ﺍﻟﻐﺒﺎﺭ ﻭﺍﻟﻠﺜﺎﻡ .ﻭﻗﻴﻞ :ﺗﻠﺜﻢ ﺑﻠﺜﺎﻣﲔ .ﻭﻗﻴﻞ،
ﻳﻘﻮﻝ :ﺃﻧﺖ ﺳﻴﻒ ﺍﳌﻠﻚ ،ﻭﻫﻮ ﻣﻠﻚ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ،ﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﻀﺮﺏ ﺑﻚ ﺃﻱ ﻳﻨﺼﺮﻙ ﻭﻳﺴﻠﻄﻚ ﻋﻠﻰ
ﺍﻷﻋﺪﺍﺀ ،ﻭﺃﻧﺖ ﻟﻮﺍﺀ ﺍﻟﺪﻳﻦ :ﻳﻌﲏ ﺃﻧﺖ ﺗﻈﻬﺮ ﺷﻌﺎﺭﻩ ،ﻭﺗﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ،ﻭﺍﷲ ﻳﻌﻘﺪ ﻫﺬﺍ ﺍﻟﻠﻮﺍﺀ؛ ﻷﻥ ﻣﺎ
ﻳﻌﻘﺪﻩ ﺍﷲ ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺣﻠﻪ .
ﺘﺸﺎﺒﻪ ﻤﻭﻟﻭﺩ ﻜﺭﻴﻡ ﻭﻭﺍﻟﺩ ﻭﺃﻨﺕ ﺃﺒﻭ ﺍﻟﻬﻴﺠﺎ ﺍﺒﻥ ﺤﻤﺩﺍﻥ ﻴﺎ ﺍﺒﻨﻪ
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﻣﻦ ﺳﺮ ﺃﻫﻞ ﺍﻷﺭﺽ ،ﺇﺫﺍ ﺑﻜﻰ ﻟﺰﻡ ﻛﻞ ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﺸﺎﺭﻛﻪ ﻋﻠﻰ ﺑﻜﺎﺋﻪ ،ﺣﱴ ﺗﺘﺤﻘﻖ
ﺍﶈﺒﺔ ﺍﻟﱵ ﻳﻘﺘﻀﻴﻬﺎ ﺳﺮﻭﺭﻫﻢ ﺑﻔﻌﻠﻪ ،ﻭﻫﺬﺍ ﻗﺮﻳﺐ ﻣﻦ ﺍﻷﻭﻝ ﻭﻣﻌﻨﺎﻩ :ﺃﻢ ﺷﺎﺭﻛﻮﻩ ﰲ ﺣﺰﻧﻪ ،ﻛﻤﺎ
ﺷﺎﺭﻛﻮﻩ ﰲ ﺳﺮﻭﺭﻩ .ﻭﻣﺜﻠﻪ ﻟﻴﺰﻳﺪ ﺑﻦ ﳏﻤﺪ:
ﻓﻠﻬﻭﻨﺎ ﺇﺫ ﺤﺯﻨﺘﻡ ﻏﻴﺭ ﺇﻨﺼﺎﻑ ﺃﺸﺭﻜﺘﻤﻭﻨﺎ ﺠﻤﻴﻌﺎﹰ ﻓﻲ ﺴﺭﻭﺭﻜﻡ
ﺤﺒﻴﺏ ﺇﻟﻰ ﻗﻠﺒﻲ ﺤﺒﻴﺏ ﺤﺒﻴﺒﻲ ﻭﺇﻨﹼﻲ ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﺩﻓﻴﻥ ﺤﺒﻴﺒﻪ
ﻓﻤﻥ ﻜﻑﹼ ﻤﺘﻼﻑٍ ﺃﻏﺭ ﻭﻫﻭﺏ ﻓﺈﻥ ﻴﻜﻥ ﺍﻟﻌﻠﻕ ﺍﻟﻨﹼﻔﻴﺱ ﻓﻘﺩﺘﻪ
ﻳﻘﻮﻝ :ﳓﻦ ﻧﺬﻡ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺒﻴﺾ ﰲ ﻓﻌﻠﻬﺎ ﺬﺍ ﺍﻟﺮﺑﻊ ،ﻷﺎ ﺩﺭﺳﺖ ﺁﺛﺎﺭﻩ ،ﻭﺇﺫﺍ ﻃﻠﻌﺖ ﻭﻇﻬﺮﺕ ﰲ
ﺍﻟﺴﻤﺎﺀ ﺃﻋﺮﺿﻨﺎ ﻋﻨﻬﺎ ،ﻭﺻﺮﻓﻨﺎ ﻭﺟﻮﻫﻨﺎ ،ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻌﺎﺗﺐ ﺇﺫﺍ ﺭﺃﻯ ﻣﻦ ﻋﺘﺐ ﻋﻠﻴﻪ .
ﻋﻠﻰ ﻋﻴﻨﻪ ﺤﺘﹼﻰ ﻴﺭﻯ ﺼﺩﻗﺘﻬﺎ ﻜﺫﺒﺎ ﻭﻤﻥ ﺼﺤﺏ ﺍﻟﺩﻨﻴﺎ ﻁﻭﻴﻼﹰ ﺘﻘﻠﹼﺒﺕ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺮﺑﻊ ﻗﺪ ﺗﻐﲑ ﻭﺣﺎﻝ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺑﻜﻮﻥ ﺍﳊﺒﻴﺐ ﻓﻴﻪ ،ﻭﻛﺬﺍ ﻋﺎﺩﺓ ﺍﻟﺰﻣﺎﻥ ،ﻓﻤﻦ
ﺻﺤﺐ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻢ ﺃﻥ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺃﺣﻮﺍﳍﺎ ﺯﺍﺋﻞ ،ﻓﻜﺄﻥ ﻣﺎ ﻳﺮﺍﻩ ﺣﻘﻴﻘﺔ ﻭﺻﺪﻗﺎﹰ ،ﻓﻬﻮ ﳏﺎﻝ ﻭﻛﺬﺏ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﻣﻦ ﻋﻤﺮ ﺗﺒﺪﻝ ﺑﻪ ﺍﳊﺎﻝ ،ﻓﺼﺎﺭ ﺍﻟﻌﻤﺮ ﺍﻟﺬﻱ ﻳﺴﺮﻩ ﻳﺴﻮﺀﻩ ،ﻟﻘﺮﺑﻪ ﻣﻦ ﺍﻟﻔﻨﺎﺀ ،ﻓﻜﺄﻥ ﻛﻞ
ﺷﻲﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻥ ﻛﺎﻥ ﺳﺮﻭﺭﺍﹰ ﻓﺈﻧﻪ ﻏﻢ ،ﻓﺼﺎﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻳﺮﻯ ﺻﺪﻗﻬﺎ ﻛﺬﺑﺎﹰ ،ﻭﺣﻴﺎﺎ ﻣﻮﺗﺎﹰ ،ﳌﺎ ﻛﺎﻥ
ﻋﺎﻗﺒﺘﻬﺎ ﺇﱃ ﺍﻟﻔﻨﺎﺀ ﻭﻏﺎﻳﺔ ﺃﻣﺮﻫﺎ ﺇﱃ ﺍﻟﺰﻭﺍﻝ .
ﺇﺫﺍ ﻟﻡ ﻴﻌﺩ ﺫﺍﻙ ﺍﻟﻨﹼﺴﻴﻡ ﺍﻟﹼﺫﻱ ﻫﺒﺎ ؟ ! ﻭﻜﻴﻑ ﺍﻟﺘﺫﺍﺫﻱ ﺒﺎﻷﺼﺎﺌﻝ ﻭﺍﻟﻀﺤﻰ
ﺍﻷﺻﺎﺋﻞ :ﻭﺍﺣﺪﻫﺎ ﺃﺻﻴﻞ ،ﻭﻫﻮ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻨﺴﻴﻢ :ﺍﻟﺮﻳﺢ ﺍﻟﻄﻴﺒﺔ ﺍﻟﱵ ﻳﻠﺘﺬ ﺎ ،ﻭﺃﺭﺍﺩ ﺑﻪ ﻗﺮﺏ
ﺍﳊﺒﻴﺐ.
ﻳﻘﻮﻝ :ﻛﻴﻒ ﺃﻟﺘﺬ ﺑﺄﻭﻗﺎﰐ :ﺍﻟﻐﺪﻭﺍﺕ ﻭﺍﻟﻌﺸﻴﺎﺕ ،ﻣﻊ ﺃﱐ ﺑﻌﻴﺪ ﻋﻤﻦ ﺃﻫﻮﺍﻩ ،ﺇﺫﺍ ﱂ ﺗﻌﺪ ﺇﱃ ﺃﻭﻗﺎﰐ ﰲ
ﺍﻷﺻﺎﺋﻞ ﻭﺍﻟﻀﺤﻰ؛ ﻷﺎ ﺃﻃﻴﺐ ﺍﻷﻭﻗﺎﺕ ،ﻻ ﺣﺮ ﻓﻴﻬﺎ ﻳﺆﺩﻱ ،ﻭﻻ ﺑﺮﺩ ﺷﺪﻳﺪ ،ﻭﺧﺺ ﺍﻷﺻﺎﺋﻞ
ﻭﺍﻟﻀﺤﻰ ﻟﻴﻌﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﱂ ﻳﻠﺘﺬ ﺑﺄﻃﻴﺐ ﺍﻷﻭﻗﺎﺕ ﻓﻜﻴﻒ ﻳﻠﺘﺬ ﺑﻐﲑﻫﺎ ؟
ﻭﻋﻴﺸﺎﹰ ﻜﺄﻨﹼﻲ ﻜﻨﺕ ﺃﻗﻁﻌﻪ ﻭﺜﺒﺎ ﺫﻜﺭﺕ ﺒﻪ ﻭﺼﻼﹰ ﻜﺄﻥ ﻟﻡ ﺃﻓﺯ ﺒﻪ
ﺍﻟﺒﺎﺀ :ﲟﻌﲎ ﰲ ﺃﻱ ﰲ ﺍﻟﺮﺑﻊ ،ﻭﻫﻮ ﻣﺘﻌﻠﻖ ﺑﺬﻛﺮﺕ ﺃﻱ ﺫﻛﺮﺕ ﰲ ﺍﻟﺮﺑﻊ ،ﻛﻘﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ :ﻭﻣﺎ ﺑﺎﻟﺮﺑﻊ ﻣﻦ
ﺃﺣﺪ .
ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﺒﺎﺀ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ :ﻭﺻﻼﹰ ﻭﻋﻴﺸﺎ ﺃﻱ ﺫﻛﺮﺕ ﻭﺻ ﻼﹰ ﻭﻋﻴﺸﺎﹰ ﻛﺎﻥ ﱄ ﺑﻪ ﺃﻱ ﻓﻴﻪ .ﻭﺍﳍﺎﺀ ﰲ
ﻗﻮﻟﻪ :ﱂ ﺃﻓﺰ ﺑﻪ ﻟﻠﻮﺻﻞ ﻭﰲ ﺃﻗﻄﻌﻪ ﻟﻠﻌﻴﺶ .
ﻳﻘﻮﻝ :ﳌﺎ ﻭﻗﻔﺖ ﺬﺍ ﺍﻟﺮﺑﻊ ﺗﺬﻛﺮﺕ ﻋﻴﺸﺎﹰ ﻣﺮ ﱄ ﻓﻴﻪ ،ﻛﺄﱐ ﱂ ﺃﻇﻔﺮ ﺑﻪ ﻣﻦ ﻗﺼﺮ ،ﻛﺄﻧﻪ ﱂ ﻳﻜﻦ ،ﻛﻤﺎ ﻗﺎﻝ
ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺍﳌﻌﺬﻝ:
ﻭﺸﻴﺏ ﻜﺄﻥ ﻟﻡ ﻴﺯﻝ ﺸﺒﺎﺏ ﻜﺄﻥ ﻟﻡ ﻴﻜﻥ
ﺍﳌﺸﺖ :ﺍﳌﻔﺮﻕ ،ﻣﻦ ﺃﺷﺖ ﲨﻌﻬﻢ ،ﻭﺷﺖ ﺍﻟﻘﻮﻡ :ﺗﻔﺮﻗﻮﺍ .ﻭﻓﺎﻋﻞ ﻣﺎ ﺯﻭﺩ ﺿﻤﲑ ﺍﻟﺒﲔ ﻭﻫﻮ ﺍﻟﺴﻔﺮ،
ﻭﻣﻌﻨﺎﻩ ﺯﻭﺩﱐ ﺍﻟﺒﲔ ﰲ ﺳﲑﻱ ،ﻣﺎ ﺯﻭﺩ ﺍﻟﺒﲔ ﺍﻟﻀﺐ ﰲ ﺳﲑﻩ ﻭﻣﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﺼﺐ .ﻗﻮﻟﻪ :ﻟﻌﺐ ﺍﻟﺒﲔ
ﺎ ﻭﰊ ﺃﻱ ﻓﺮﻕ ﺑﻴﻨﻨﺎ .ﻭﻗﻮﻟﻪ :ﺯﻭﺩﱐ ﺇﱃ ﺁﺧﺮﻩ ﻣﻌﻨﺎﻩ :ﱂ ﻳﺰﻭﺩﱐ ﺍﻟﺒﲔ ﻣﻦ ﺣﺒﻴﺒﱵ ﺷﻴﺌﺎﹰ ﺃﺗﻌﻠﻞ ﺑﻪ ﺑﻌﺪ
ﻓﺮﺍﻗﻨﺎ :ﻛﺎﻟﻘﺒﻠﺔ ﻭﺍﻟﻌﻨﺎﻕ ،ﻭﻏﲑ ﺫﻟﻚ .ﺇﻻ ﺍﻟﺘﻔﺮﻕ .ﻭﺧﺺ ﺍﻟﻀﺐ ﻷﻧﻪ ﻳﺘﺒﻠﻎ ﺑﺎﻟﻨﺴﻴﻢ ،ﻭﻻ ﻳﺮﺩ ﺍﳌﺎﺀ ،ﻭﻻ
ﻳﺸﺮﺏ ﺑﻞ ﻳﻜﺘﻔﻲ ﺑﻨﺴﻴﻢ ﺍﻟﺮﻳﺎﺡ ﻋﻨﺪ ﺍﻟﻌﻄﺶ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ ﱂ ﻳﺰﻭﺩﱐ ﺍﻟﺒﲔ ﻣﻦ ﺣﺒﻴﺒﱵ ﺷﻴﺌﺎﹰ ﺇﻻ ﺍﻟﻨﺴﻴﻢ
ﻭﺍﻟﺘﻌﻠﻞ ﺑﻪ ﻛﻤﺎ ﻳﺘﻌﻠﻞ ﺍﻟﻀﺐ ﺑﻪ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﻓﻮﺭﺟﺔ .ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﻀﺐ ﺇﺫﺍ ﻓﺎﺭﻕ ﺣﺠﺮﻩ ﺿﻞ
ﻳﻘﻮﻝ :ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻐﻴﺚ ،ﻓﺈﻥ ﺍﻟﻐﻴﺚ ﻳﻜﺴﻮ ﺍﻷﺭﺽ ﺃﻧﻮﺍﻉ ﺍﻷﺯﻫﺎﺭ ﻭﺃﺻﻨﺎﻑ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻷﻧﻮﺍﺭ،
ﻭﺃﻧﺖ ﺗﻜﺴﻮﻧﺎ ﺍﳋﻠﻊ ﺍﻟﻨﻔﺴﻴﻪ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﻮﺷﻰ ﻭﺍﻟﺪﻳﺒﺎﺝ ،ﻓﻜﺄﻥ ﺟﻠﻮﺩﻧﺎ ﺃﻧﺒﺘﺖ ﻫﺬﻩ ﺍﻟﺜﻴﺎﺏ ،ﻛﻤﺎ
ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ﺍﻟﻨﺒﺎﺕ ﺑﺎﻟﻐﻴﺚ .ﺷﺒﻪ ﺍﳉﻠﻮﺩ ﺑﺎﻷﺭﺽ ،ﻭﺍﳋﻠﻊ ﺑﺎﻟﻨﺒﺎﺕ ،ﻭﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﻐﻴﺚ .
ﻭﻤﻥ ﻫﺎﺘﻙ ﺩﺭﻋﺎﹰ ،ﻭﻤﻥ ﻨﺎﺜﺭٍ ﻗﺼﺒﺎ ﻭﻤﻥ ﻭﺍﻫﺏ ﺠﺯﻻﹰ ﻭﻤﻥ ﺯﺍﺠﺭ ﻫﻼﹰ
ﻭﻫﺬﺍ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻓﺒﻮﺭﻛﺖ ﻣﻦ ﻏﻴﺚ ،ﻭﻣﻦ ﻭﺍﻫﺐ ،ﻭﻫﻼ :ﺯﺟﺮ ﻟﻠﺨﻴﻞ ،ﻳﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻨﻜﺮﺓ ﻭﻻ
ﻳﻨﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﳌﻌﺮﻓﺔ ،ﻭﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ ﻛﻮﻧﻪ ﻓﺎﺭﺳ ﺎﹰ ﻣﻘﺘﺪﺭﺍﹰ ،ﻋﻠﻰ ﺃﻥ ﻳﺼﺮﻑ ﻓﺮﺳﻪ ﻛﻴﻒ ﺷﺎﺀ
ﻭﺍﻟﻘﺼﺐ :ﺍﻷﻣﻌﺎﺀ ﻭﺭﻭﻯ :ﺑﺎﺗﺮ ﻗﺼﺒﺎ ﺃﻱ ﻗﺎﻃﻊ ﺃﻣﻌﺎﺀ .
ﻳﻘﻮﻝ :ﺇﻥ ﺧﻴﻠﻚ ﺗﻄﻮﻑ ﻓﻮﻕ ﺟﺒﺎﻝ ﻣﺮﻋﺶ ﻭﺣﻮﳍﺎ ﻭﲢﺮﺳﻬﺎ ،ﻭﺍﻟﺜﻠﺞ ﻋﻠﻰ ﺟﺒﺎﳍﺎ ﻛﺄﻧﻪ ﻗﻄﻦ ﻣﻨﺪﻭﻑ،
ﻭﺍﻟﻀﻤﲑ ﰲ ﺟﺒﺎﳍﺎ ﳌﺮﻋﺶ ،ﻭﰲ ﻃﺮﻗﻬﺎ ﻟﻠﺠﺒﺎﻝ.
ﺒﻨﻰ ﻤﺭﻋﺸﺎﹰ ﺘﺒﺎﹰ ﻵﺭﺍﺌﻬﻡ ﺘﺒﺎﹰ! ﻜﻔﻰ ﻋﺠﺒﺎﹰ ﺃﻥ ﻴﻌﺠﺏ ﺍﻟﻨﹼﺎﺱ ﺃﻨﹼﻪ
ﻭﻃﻌﻦ ﻓﻴﻪ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮ :ﻭﻫﻮ ﺣﺬﻑ ﺍﻟﻴﺎﺀ ﻣﻦ ﻗﻠﺒﺎﻩ ،ﻭﻛﺎﻥ ﺍﻟﻮﺟﻪ :ﻗﻠﺒﻴﺎﻩ ،ﻷﻥ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ﺇﳕﺎ ﲢﺬﻑ
ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻳﻦ ،ﻓﺤﻴﺚ ﳛﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﺍﳌﻨﺎﺩﻱ ،ﺟﺎﺯ ﺳﻘﻮﻁ ﺍﻟﻴﺎﺀ ﻭﺛﺒﺎﺎ ﻛﻘﻮﻟﻚ .ﻳﺎ ﺯﻳﺪ،
ﻓﺘﺤﺬﻑ ﻣﻨﻪ ﺍﻟﺘﻨﻮﻳﻦ ،ﰒ ﺗﻘﻮﻝ :ﻭﺍﺯﻳﺪﺍﻩ ،ﻟﺘﺤﺬﻑ ﺍﻟﻴﺎﺀ ،ﻭﺣﻴﺚ ﺛﺒﺖ ﺍﻟﺘﻨﻮﻳﻦ ﱂ ﳚﺰ ﺣﺬﻑ ﺍﻟﻴﺎﺀ،
ﻳﻘﻮﻝ :ﺃﻧﺖ ﺃﻋﺪﻝ ﺍﻟﻨﺎﺱ ﺇﻻ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ،ﻓﺄﻧﺖ ﻻ ﺗﻨﺼﻔﲏ ﻭﻻ ﺗﻌﻴﻨﲏ ﻗﺪﺭ ﻣﺎ ﺃﺳﺘﺤﻘﻪ ﻋﻨﺪﻙ ﻣﻦ ﺍﳌﱰﻟﺔ.
ﻷﻧﺎ ﻧﻘﻮﻝ :ﺇﻥ ﺍﻷﻭﻝ ﻳﻔﻴﺪ ﺃﻥ ﺭﺟﻠﻴﻪ ﺭﺟﻼﹰ ﺭﺍﻛﺒﻪ ،ﻭﻳﺪﻳﻪ ﻳﺪﺍﻩ ﰲ ﺣﺎﻝ ﺭﻛﻀﻪ ﻓﻘﻂ ،ﻭﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱐ
ﻳﻘﻮﻝ :ﻫﺬﺍ ﻋﺘﺎﺑﻚ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻭﻟﻜﻨﻪ ﳏﺒﺔ ﻟﻚ ،ﻳﻌﲏ ﱂ ﺃﻋﺎﺗﺒﻚ ﺇﻻ ﻣﻦ ﳏﺒﱵ ﺇﻳﺎﻙ ،ﻓﻜﻼﻣﻪ ﻛﺎﻟﺪﺭ ﰲ
ﺍﳊﺴﻦ ﻭﺍﻟﺮﻭﻧﻖ ﻭﺍﻟﺼﻔﺎﺀ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺼﻮﺭﺓ ﻛﻼﻣﺎﹰ ،ﻭﻫﻮ ﻛﻘﻮﻝ ﺃﰊ ﲤﺎﻡ:
ﻭﺘﺤﺴﺒﻪ ﻋﻘﺩﺍﹰ ﻋﻠﻴﻙ ﻤﻔﺼﻼ ﺘﺨﺎﻝ ﺒﻪ ﻤﺒﺭﺩﺍﹰ ﻋﻠﻴﻙ ﻤﺤﺒﺭﺍ
ﻭﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ﻣﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ:
ﻭﻴﺒﻘﻰ ﺍﻟﻭ ﺩ ﻤﺎ ﺒﻘﻲ ﺍﻟﻌﺘﺎﺏ
ﻭﻣﺜﻞ ﻵﺧﺮ:
ﺃﻻ ﺇﻨﹼﻤﺎ ﺍﻟﻤﻘﻠﻰ ﻤﻥ ﻻ ﻴﻌﺎﺘﺏ ﻨﻌﺎﺘﺒﻜﻡ ﻴﺎ ﺃﻡ ﻋﻤﺭﻭ ﻟﺤﺒﻜﻡ
ﻓﻠﻤﺎ ﺃﻧﺸﺪ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻭﺍﻧﺼﺮﻑ ،ﺍﺿﻄﺮﺏ ﺍﻠﺲ ،ﻭﻗﺎﻝ ﻟﻪ ﻧﺒﻄﻲ ﻛﺎﻥ ﰲ ﺍﻠﺲ :ﺍﺗﺮﻛﲏ ﺃﺳﻌﻰ ﰲ
ﺫﻣﻪ ،ﻓﺮﺧﺺ ﻟﻪ ﰲ ﺫﻟﻚ ،ﻭﺍﻟﻨﺒﻄﻲ ﻫﻮ ﺍﻟﺴﺎﻣﺮﻱ ،ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ:
ﻓﻁﻨﺕ ﻭﺃﻨﺕ ﺃﻏﺒﻰ ﺍﻷﻏﺒﻴﺎﺀ ﺃﺴﺎﻤﺭﻱ ﻀﺤﻜﺔ ﻜﻝّ ﺭﺍﺌﻲ
ﻜﺄﻨﹼﻙ ﻤﺎ ﺼﻐﺭﺕ ﻋﻥ ﺍﻟﻬﺠﺎﺀ ﺼﻐﺭﺕ ﻋﻥ ﺍﻟﻤﺩﻴﺢ ﻓﻘﻠﺕ ﺃﻫﺠﻰ
ﻭﻻ ﺠﺭﺒﺕ ﺴﻴﻔﻲ ﻓﻲ ﻫﺒﺎﺀ ﻭﻤﺎ ﻓﻜﹼﺭﺕ ﻗﺒﻠﻙ ﻓﻲ ﻤﺤﺎ ﻝٍ
ﻓﺎﻧﺼﺮﻑ ﺍﳌﺘﻨﱯ ﻓﻮﻗﻒ ﻟﻪ ﺭﺟﺎﻟﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﰲ ﻃﺮﻳﻘﻪ ﻟﻴﻐﺘﺎﻟﻮﻩ ،ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﺃﺑﻮ ﺍﻟﻄﻴﺐ؛ ﻭﺗﺒﲔ ﺍﻟﺴﻼﺡ
ﲢﺖ ﺛﻴﺎﻢ ﺃﻣﻜﻦ ﻳﺪﻩ ﻣﻦ ﻗﺎﺋﻢ ﺳﻴﻔﻪ ،ﻭﺟﺎﺀﻫﺎ ﺣﱴ ﺧﺮﻗﻬﺎ ،ﻓﻠﻢ ﺗﻘﺪﻡ ﻋﻠﻴﻪ ،ﰒ ﺃﻧﻔﺬﺕ ﺍﻟﻄﲑ ﺇﱃ ﺃﰊ
ﺍﻟﻌﺸﺎﻳﺮ ﰲ ﺃﻣﺮﻩ ،ﻓﺄﻧﻔﺬ ﻋﺸﺮﺓ ﻣﻦ ﺧﺎﺻﺘﻪ ،ﻓﻮﻗﻔﻮﺍ ﺑﺒﺎﺏ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ،ﻭﺟﺎﺀﻩ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ
ﻟﺴﺎﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻓﺴﺎﺭ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﻗﺮﺏ ﻣﻨﻬﻢ ﺿﺮﺏ ﺭﺍﺟﻞ ﻣﻨﻬﻢ -ﺑﲔ ﺃﻳﺪﻳﻬﻢ -ﺇﱃ ﻋﻨﺎﻥ ﻓﺮﺳﻪ،
ﻭﺳﻞ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﺴﻴﻒ ،ﻓﻮﺛﺐ ﺍﻟﺮﺍﺟﻞ ﻭﺗﻘﺪﻣﺖ ﻓﺮﺳﻪ ﺑﻪ ﺍﳉﻴﻞ ،ﻓﻌﱪ ﻗﻨﻄﺮﺓ ﻛﺎﻧﺖ ﺑﲔ ﺃﻳﺪﻫﻢ
ﻭﺍﺟﺘﺮﻫﻢ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ ،ﻓﺄﺻﺎﺏ ﺃﺣﺪﻫﻢ ﳓﺮﺓ ﻓﺮﺳﻪ ﺑﺴﻬﻢ ﻓﺄﻧﻔﺬﻩ ،ﻓﺎﻧﺘﺰﻉ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﺴﻬﻢ ،ﻭﺭﻣﻰ
ﺑﻪ .ﻭﺍﺳﺘﻘﻠﺖ ﺍﻟﻔﺮﺱ ﻭﺗﺒﺎﻋﺪ ﻢ ﻟﻴﻘﻄﻌﻬﻢ ﻋﻦ ﻣﺪﺩ -ﺇﻥ ﻛﺎﻥ ﳍﻢ -ﰒ ﺭﺩ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺃﻥ ﻓﲎ
ﺍﻟﻨﺸﺎﺏ ،ﻓﻀﺮﺏ ﺃﺣﺪﻫﻢ ﻓﻘﻄﻊ ﺍﻟﻮﺗﺮ ﻭﺑﻌﺾ ﺍﻟﻘﻮﺱ ،ﻭﺃﺳﺮﻉ ﺍﻟﺴﻴﻒ ﰲ ﺫﺭﺍﻋﻪ ﻭﻭﻗﻔﻮﺍ ﻋﻠﻰ
ﻳﻘﻮﻝ :ﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗﺎ ﰲ ﻣﺪﺣﻚ ،ﻓﻠﻴﺲ ﺟﺰﺍﺋﻲ ﻣﻨﻚ ﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﻌﺘﺐ ،ﻭﺇﻥ ﻛﻨﺖ ﻛﺎﺫﺑﺎﹰ ﰲ ﻣﺪﺣﻚ
ﻓﻘﺪ ﺗﻜﻠﻔﺖ ﻟﻚ ﺍﺎﻣﻠﺔ ﰲ ﺍﻟﻘﻮﻝ ،ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﻌﺎﻣﻠﲏ ﲟﺜﻞ ﺫﻟﻚ ،ﻓﻌﻠﻰ ﺍﳊﺎﻟﲔ ﺃﺳﺘﻮﺟﺐ
ﻣﻨﻚ ﺧﻼﻑ ﻣﺎ ﻓﻌﻠﺘﻪ ﰊ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺇﻥ ﻛﻨﺖ ﺻﺪﻗﺖ ﻓﻴﻤﺎ ﻋﺎﺗﺒﺘﻚ ﻋﻠﻴﻪ ﻓﻤﺎ ﺟﺰﺍﺀ ﺍﻟﺼﺪﻕ ﺃﻥ ﺗﺄﻣﺮ ﺑﻘﺘﻠﻲ ! ﻭﺇﻥ ﻛﺬﺑﺖ،
ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﺮﻣﻚ ﺃﻥ ﺗﻌﻔﻮ ﻋﲏ .
ﻤﺤﺎ ﺍﻟﺫﹼﻨﺏ ﻜ ﻝّ ﺍﻟﻤﺤﻭ ﻤﻥ ﺠﺎﺀ ﺘﺎﺌﺒﺎ ﻭﺇﻥ ﻜﺎﻥ ﺫﻨﺒﻲ ﻜﻝّ ﺫﻨﺏٍ ﻓﺈﻨﹼﻪ
ﺍﳍﺎﺀ ﰲ ﺇﻧﻪ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ،ﺃﻱ ﻓﺈﻥ ﺍﻟﺸﺄﻥ ﳏﺎ ﺍﻟﺬﻧﺐ ﻣﻦ ﺟﺎﺉ ﺗﺎﺋﺒﺎ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﺫﻧﱯ ﻳﻮﺍﺯﻱ ﺫﻧﻮﺏ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ،ﻓﺈﻥ ﺗﻮﺑﱵ ﲤﺤﻮﻩ ،ﻓﺈﻥ ﻣﻦ ﺟﺎﺉ ﺗﺎﺋﺒﺎﹰ ﺍﺳﺘﻮﺟﺐ ﺍﻟﻌﻔﻮ،
ﻭﺇﻥ ﻛﺎﻥ ﺫﻧﺒﻪ ﲟﱰﻟﺔ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ،ﺃﺧﺬﻩ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ
ﻻ ﺫﻧﺐ ﻟﻪ ﻭﻣﺜﻞ ﺍﻟﺒﻴﺖ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﻭﻜﻝّ ﺍﻤﺭﺉٍ ﻻ ﻴﻘﺒﻝ ﺍﻟﻌﺫﺭ ﻤﺫﻨﺏ ﺇﺫﺍ ﺍﻋﺘﺫﺭ ﺍﻟﺠﺎﻨﻲ ﻤﺤﺎ ﺍﻟﻌﺫﺭ ﺫﻨﺒﻪ
ﻗﺎﻝ :ﻭﺩﺧﻞ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﺑﻌﺪ ﺗﺴﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ،ﻓﺘﻠﻘﺎﻩ ﺍﻟﻐﻠﻤﺎﻥ ،ﻭﺃﺩﺧﻠﻮﻩ ﺇﱃ ﺧﺰﺍﻧﺔ ﺍﻟﻜﺴﻮﺓ
ﻓﺨﻠﻊ ﻋﻠﻴﻪ ﻭﻃﻴﺐ ،ﰒ ﺩﺧﻞ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻓﺴﺄﻟﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻋﻦ ﺣﺎﻟﻪ ﻭﻫﻮ ﻣﺴﺘﺢ ﻣﻨﻪ ،ﻓﻘﺎﻝ ﻟﻪ
ﺃﺑﻮ ﺍﻟﻄﻴﺐ :ﺭﺃﻳﺖ ﺍﳌﻮﺕ ﻋﻨﺪﻙ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺍﳊﻴﺎﺓ ﺩﻭﻧﻚ ،ﻓﻘﺎﻝ ﻟﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ :ﺑﻞ ﻳﻄﻴﻞ ﺍﷲ ﺑﻘﺎﺀﻙ
ﻭﺩﻋﺎ ﻟﻪ.
ﰒ ﺭﻛﺐ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻭﺳﺎﺭ ﻣﻌﻪ ﺧﻠﻖ ﻛﺜﲑ ﺇﱃ ﻣﱰﻟﻪ ،ﻭﺃﺗﺒﻌﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻃﻴﺒﺎﹰ ﻛﺜﲑﺍﹰ ﻭﻫﺪﻳﺔ ،ﻓﻘﺎﻝ ﺃﺑﻮ
ﺍﻟﻄﻴﺐ ﳝﺪﺣﻪ ﻭﺃﻧﺸﺪﻫﺎ ﺇﻳﺎﻩ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ .
ﺩﻋﺎ ﻓﻠﺒﺎﻩ ﻗﺒﻝ ﺍﻟﺭﻜﺏ ﻭﺍﻹﺒﻝ ﺃﺠﺎﺏ ﺩﻤﻌﻲ ﻭﻤﺎ ﺍﻟﺩﺍﻋﻲ ﺴﻭﻯ ﻁﻠﻝ
ﻳﻘﻮﻝ :ﳌﺎ ﻭﻗﻔﺖ ﻋﻠﻰ ﺍﻟﻄﻠﻞ ،ﺑﻜﻴﺖ ﻗﺒﻞ ﺃﺻﺤﺎﰊ ،ﻭﻗﺒﻞ ﺑﻜﺎﺀ ﺍﻹﺑﻞ ،ﻓﻜﺄﻥ ﺍﻟﻄﻠﻞ ﺩﻋﺎ ﺩﻣﻌﻲ ﻓﺄﺟﺎﺑﻪ
ﻗﺒﻞ ﺃﺻﺤﺎﰊ .
ﻭﻅﻝّ ﻴﺴﻔﺢ ﺒﻴﻥ ﺍﻟﻌﺫﺭ ﻭﺍﻟﻌﺫﻝ ﻅﻠﻠﺕ ﺒﻴﻥ ﺃﺼﻴﺤﺎﺒﻲ ﺃﻜﻔﻜﻔﻪ
ﻳﻘﻮﻝ :ﺃﺻﻠﻪ ﻣﻦ ﺗﻐﻠﺐ ﺍﻟﺬﻳﻦ ﻫﻢ ﻳﻐﻠﺒﻮﻥ ﺍﻟﻨﺎﺱ ،ﻭﻣﻦ ﻋﺪﻱ ﺃﻳﻀﺎﹰ ﻭﻫﻢ ﺃﻋﺎﺩﻱ ﺍﻟﺒﺨﻞ ﻭﺍﳉﱭ .
ﺃﻱ ﺇﻢ ﰲ ﻃﺒﺎﻋﻬﻢ ﺍﳉﻮﺩ ﻭﺍﻟﺸﺠﺎﻋﺔ .
ﺒﺎﻟﺠﺎﻫﻠﻴﺔ ﻋﻴﻥ ﺍﻟﻌﻲ ﻭﺍﻟﺨﻁﻝ ﻭﺍﻟﻤﺩﺡ ﻻﺒﻥ ﺃﺒﻲ ﺍﻟﻬﻴﺠﺎﺀ ﺘﻨﺠﺩﻩ
ﺗﻨﺠﺪﻩ :ﺃﻱ ﺗﻌﻴﻨﻪ ،ﻭﺍﳋﻄﻞ :ﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺳﺪ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﰲ ﻣﺪﺣﻪ ﺑﺬﻛﺮ ﺃﻳﺎﻡ ﺁﺑﺎﺋﻪ ،ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺇﻋﺎﻧﺔ ﻣﺪﺣﻪ ﺑﻮﺻﻔﻬﻢ ﻋﲔ ﺍﻟﻌﻲ
ﻭﺍﳋﻄﻞ ،ﻷﻧﻚ ﲡﺪ ﰲ ﻣﻨﺎﻗﺒﻪ ﻣﺎ ﻻ ﳛﺘﺎﺝ ﻣﻌﻪ ﺇﱃ ﺫﻛﺮ ﺁﺑﺎﺋﻪ .
ﻗﺎﻝ ﺍﺑﻦ ﺟﻨﻴﻚ ﺳﺄﻟﺘﻪ ﻋﻦ ﻫﺬﺍ ،ﻗﺎﻝ :ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﻗﺪ ﻣﺪﺡ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﺬﻛﺮ ﺁﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ ﻭﻳﻌﲏ
ﺑﻪ :ﺍﻟﻨﺎﻣﻲ ﺍﻟﺸﺎﻋﺮ.
ﻭﻗﻴﻞ :ﳚﻮﺯ ﺃﻻ ﻳﺮﺍﻋﻲ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻜﻦ ﻏﲑ ﺃﻧﻪ ﳌﺎ ﻗﺎﻝ ﻓﻴﻤﺎ ﻗﺒﻠﻪ ﻣﻦ ﺗﻐﻠﺐ ﺍﻟﺒﻴﺖ .ﻋﺎﺩ ﺇﱃ ﻣﺪﺣﻪ ﰲ
ﻧﻔﺴﻪ ،ﻭﺑﲔ ﺃﻧﻪ ﱂ ﻳﺬﻛﺮ ﺁﺑﺎﺀﻩ ﻻﺣﺘﻴﺎﺟﻪ ﺇﱃ ﺫﻟﻚ .
ﻓﻤﺎ ﻜﻠﻴﺏ ﻭﺃﻫﻝ ﺍﻷﻋﺼﺭ ﺍﻷﻭﻝ ؟ ! ﻟﻴﺕ ﺍﻟﻤﺩﺍﺌﺢ ﺘﺴﺘﻭﻓﻲ ﻤﻨﺎﻗﺒﻪ
ﻳﻘﻮﻝ ﻟﺬﻟﻚ ﺍﻟﺸﺎﻋﺮ .ﺃﻭ ﻟﻨﻔﺴﻪ :ﻟﻴﺖ ﺃﻥ ﺍﻟﺸﻌﺮ ﻳﺴﺘﻮﰲ ﻓﻀﺎﺋﻠﻪ ﻭﻣﺂﺛﺮﻩ ،ﺃﻱ ﺃﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻨﺎﻗﺐ ﻻ
ﲢﻴﻂ ﺑﻪ ﺍﳌﺪﺍﺋﺢ ،ﻓﻤﺎ ﻛﻠﻴﺐ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳋﺎﻟﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻴﻪ ،ﺣﱴ ﺗﺬﻛﺮ ﻣﻨﺎﻗﺒﻬﻢ ﰲ
ﻣﺪﺣﻪ !
ﺷﺒﻪ ﺍﳋﻴﻞ ﺑﺎﻟﻨﻌﺎﻡ ﻟﺴﺮﻋﺘﻬﺎ .ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻻ ﳝﺘﻨﻊ ﻋﻠﻴﻪ ﺃﻣﺮ ﺭﺍﻣﻪ؛ ﻷﻧﻪ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﺒﻠﻎ ﺑﺎﻟﻨﻌﺎ
ﻭﻫﻲ ﺳﻬﻠﻴﺔ ﺇﱃ ﺭﺀﻭﺱ ﺍﳉﺒﺎﻝ ،ﻓﻜﻴﻒ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺘﺤﺮﺯ ﻣﻨﻪ ﰲ ﻣﻌﻘﻞ ﺍﻷﻭﻋﺎﻝ.
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻟﻮ ﺭﻛﺐ ﺍﻟﻨﻌﺎﻡ ﻣﺸﺖ ﺑﻪ ﰲ ﻣﻌﺎﻗﻞ ﺍﻷﻭﻋﺎﻝ ،ﻣﻊ ﺃﺎ ﻣﻦ ﻃﲑ ﺍﻟﺴﻬﻞ،
ﻷﻧﻪ ﻗﺪ ﺳﻬﻞ ﻟﻪ ﻛﻞ ﺻﻌﺐ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﻟﻨﻌﺎﻡ ﺣﻘﻴﻘﺘﻬﺎ .ﻭﻣﻌﻨﺎﻩ :ﺃﻧﻪ ﻗﺪ ﺃﺣﻮﺝ ﺍﻟﻨﻌﺎﻡ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻃﻴﻮﺭ ﺍﻟﺴﻬﻞ ﺇﱃ ﺍﻟﻔﺮﺍﺭ ﻣﻨﻪ ﻭﻣﻦ
ﺟﻴﺸﻪ ﺇﱃ ﺭﺀﻭﺱ ﺍﳉﺒﺎﻝ .
ﻭﺯﺍﻝ ﻋﻨﻬﺎ ﻭﺫﺍﻙ ﺍﻟﺭﻭﻉ ﻟﻡ ﻴﺯﻝ ﺠﺎﺯ ﺍﻟﺩﺭﻭﺏ ﺇﻟﻰ ﻤﺎ ﺨﻠﻑ ﺨﺭﺸﻨﺔٍ
ﺍﻟﺪﺭﻭﺏ :ﻣﻀﺎﻳﻖ ﺍﻟﺮﻭﻡ .ﻭﻗﻴﻞ :ﻫﻲ ﺩﺭﻭﺏ ﺍﻟﺮﻭﻡ .ﻭﻗﻴﻞ :ﻣﻮﺿﻊ ﺑﻌﻴﻨﻪ .ﻭﺧﺮﺷﻨﺔ :ﺑﻠﺪ ﰲ ﺍﻟﺮﻭﻡ .
ﻳﻘﻮﻝ :ﺩﺧﻞ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ﺣﱴ ﺟﺎﻭﺯ ﺍﻟﺪﺭﻭﺏ ﻭﺍﳌﻀﺎﻳﻖ ،ﻭﺧﻠﻒ ﺧﺮﺷﻨﺔ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ،ﰒ ﻋﺎﺩ ﻣﻨﻬﺎ ﺑﻌﺪ
ﺍﻹﻏﺎﺭﺓ ﻭﺍﻟﺴﱯ ﻭﺧﻮﻓﻪ ﺑﻌﺪ ﰲ ﻗﻠﻮﻢ ﱂ ﻳﺰﻝ ﻋﻨﻬﻢ .
ﺃﻗﻞ :ﻣﻦ ﺍﻹﻗﺎﻟﺔ ﻣﻦ ﺍﻟﻌﺜﺮﺓ ،ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﺰﻟﻞ .ﺃﻧﻞ :ﻣﻦ ﺍﻹﻧﺎﻟﺔ ،ﻭﻫﻮ ﺇﺳﺪﺍﺀ ﺍﻟﻌﻄﻴﺔ .ﺃﻗﻄﻊ ﻣﻦ ﺍﻹﻗﻄﺎﻉ.
ﺃﲪﻞ :ﻣﻦ ﲪﻠﺘﻪ ﻋﻠﻰ ﻓﺮﺳﻲ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﻻ ﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﺇﺫﹶﺍ ﻣﺎ ﺃﹶﺗﻮﻙ ﻟِﺘﺤﻤِﻠﻬﻢ ."ﻋﻞ :ﻣﻦ ﺇﻋﻼﺀ
ﺍﶈﻞ .ﻳﻘﺎﻝ :ﻋﻠﻴﺖ ﻣﱰﻟﺘﻪ ،ﻭﺃﻋﻠﻴﺘﻬﺎ .ﺳﻞ :ﻣﻦ ﺗﺴﻠﻴﺔ ﺍﳍﻤﻮﻡ ﺃﻋﺪ :ﻣﻦ ﺍﻹﻋﺎﺩﺓ ﺇﱃ ﺍﻟﻌﺎﺩﺓ ﺍﻷﻭﱃ .ﺯﺩ:
ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ .ﻭﻫﺶ ﺑﺶ ﻣﻦ ﺍﳍﺸﺎﺷﺔ ،ﻭﺍﻟﺒﺸﺎﺷﺔ ،ﻭﳘﺎ :ﺍﻟﺘﻬﻠﻞ ،ﻭﺍﻟﻠﻘﺎﺀ ﺑﺎﻟﺒﺸﺮ ،ﻭﺍﻟﻄﻼﻗﺔ .ﺗﻔﻀﻞ :ﻣﻦ
ﺗﻔﻀﻞ ﻓﻼﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻪ .ﺃﺩﻥ :ﻣﻦ ﺍﻹﺩﻧﺎﺀ ﻭﻫﻮ ﺍﻟﺘﻘﺮﻳﺐ .ﻭﺳﺮ :ﻣﻦ ﺳﺮﺭﺗﻪ ﺃﺳﺮﻩ .ﺻﻞ :ﻣﻦ ﺍﻟﺼﻠﺔ
ﻭﻫﻲ ﺍﻟﻌﻄﻴﺔ ،ﺃﻭ ﻣﻦ ﺍﳌﻮﺍﺻﻠﺔ ﻭﻫﻲ ﺍﳌﻘﺎﺭﺑﺔ .
ﻭﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ :ﺇﻣﺎ ﺩﻋﺎﺀ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ .ﺃﻱ ﻻ ﺯﻟﺖ ﺃﺑﺪﹰﺍ ﺗﻘﻴﻞ ﻋﺜﺮﺓ ﻣﻦ ﻳﺒﻐﻲ ﻣﻦ ﺃﺻﺤﺎﺑﻚ
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﻭﻗﺪ ﺣﻀﺮ ﳎﻠﺲ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ،ﻭﺑﲔ ﻳﺪﻳﻪ ﻃﻠﻊ
ﻭﻧﺎﺭﻧﺞ ،ﻭﻫﻮ ﳝﺘﺤﻦ ﺍﻟﻔﺮﺳﺎﻥ ﻓﻘﺎﻝ ﻻﺑﻦ ﺟﺶ ﻭﻫﻮ ﺷﻴﺦ ﺍﳌﺼﻴﺼﺔ ﻭﻛﺎﻥ ﻋﺎﳌﺎﹰ :ﻻ ﻳﺘﻮﻫﻢ ﺃﻥ ﻫﺬﺍ
ﻟﻠﺸﺮﺏ .ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﺭﲡﺎﻻ:
ﺘﺭﻨﺞ ﺍﻟﻬﻨﺩ ﺃﻭ ﻁﻠﻊ ﺍﻟﻨﹼﺨﻴﻝ ﺸﺩﻴﺩ ﺍﻟﺒﻌﺩ ﻤﻥ ﺸﺭﺏ ﺍﻟﺸﹼﻤﻭﻝ
ﺍﻟﺸﻤﻮﻝ :ﺍﳋﻤﺮﺓ .ﻭﲰﻴﺖ ﺑﺬﻟﻚ ﻷﺎ ﺗﺸﻤﻞ ﻋﻘﻞ ﺷﺎﺭﺎ ،ﻭﻗﻴﻞ :ﻷﺎ ﲡﺘﻤﻊ ﴰﻞ ﺍﻟﻨﺪﺍﻣﻰ ﻋﻠﻴﻬﺎ.
ﻭﺍﻟﺘﺮﻧﺞ :ﲨﻊ ﺗﺮﳒﺔ ،ﻭﻫﻲ ﻟﻐﺔ .ﻭﺍﻷﺻﺢ :ﺍﻷﺗﺮﺝ ،ﻭﺍﻷﲡﺔ .ﻭﺍﻟﻄﻠﻊ :ﺍﻟﺜﻤﺮ :ﺃﻭﻝ ﻣﺎ ﳜﺮﺝ ﻭﻫﻮ ﰲ ﻛﻤﺔ،
ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻱ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻫﻮ ﻧﺎﺭﻧﺞ ﻓﺴﻤﺎﻩ ﺃﺗﺮﺟﺎﹰ ،ﻷﻧﻪ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻋﻪ .
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻄﻠﻊ ﻭﺍﻷﺭﺗﺞ ﺑﻌﻴﺪ ﻣﻦ ﺍﻟﺸﺮﺏ ﻋﻠﻴﻪ ،ﱂ ﳛﻀﺮ ﻟﺬﻟﻚ .ﻗﻮﻟﻪ :ﺗﺮﻧﺞ ﺍﳍﻨﺪ ﻣﺒﺘﺪﺃ ،ﻭﺷﺪﻳﺪ
ﺍﻟﺒﻌﺪ ﺧﱪﻩ ﻣﻘﺪﻡ ﻋﻠﻴﻪ .
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ .ﻓﻘﻮﻟﻪ ﺷﺪﻳﺪ ﺍﻟﺒﻌﺪ ﺧﱪ ﺍﺑﺘﺪﺍﺀ ﳏﺬﻭﻑ ،ﺃﻱ ﺃﻧﺖ ﺷﺪﻳﺪ ﺍﻟﺒﻌﺪ .ﻭﻗﻮﻟﻪ:
ﺗﺮﻧﺞ ﺍﳍﻨﺪ :ﻣﺒﺘﺪﺃ ،ﻭﺧﱪﻩ ﳏﺬﻭﻑ :ﺃﻱ ﻋﻨﺪﻙ ،ﺃﻭ ﰲ ﳎﻠﺴﻚ ،ﺃﻭ ﺑﲔ ﻳﺪﻳﻚ ﺗﺮﻧﺪ ﺍﳍﻨﺪ .ﻭﻋﻠﻰ ﺍﻟﻮﺟﻪ
ﻣﺎ ﻳﻠﻘﻰ :ﻣﺒﺘﺪﺃ ﲟﻌﲎ ﺍﻟﺬﻱ .ﻭﻟﻌﻨﻴﻚ :ﺧﱪ ﻣﻘﺪﻡ ﻋﻠﻴﻪ ،ﻭﻛﺬﻝ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱐ ﻳﻘﻮﻝ :ﻛﻞ ﺷﻲﺀ ﻟﻘﻲ ﻗﻠﱯ
ﻣﻦ ﺃﱂ ﺍﻟﺸﻮﻕ ﻓﻴﻤﺎ ﻣﻀﻰ ،ﻭﻓﻴﻤﺎ ﻳﻠﻘﺎﻩ ﻣﻦ ﺑﻌﺪ ﻓﻬﻮ ﺑﺴﺒﺐ ﻋﻴﻨﻴﻚ ،ﻭﻷﺟﻞ ﺣﺴﻨﻬﺎ .
ﻭﻗﻴﻞ :ﻳﻌﲏ ﺣﻼﻝ ﻟﻌﻴﻨﻴﻚ ﻣﺎ ﻟﻘﻴﺘﻪ ﻭﻣﺎ ﺃﻟﻘﺎﻩ ،ﻭﺍﳌﺮﺍﺩ ﺟﻌﻠﺖ ﻗﻠﱯ ﻟﻌﻴﻨﻴﻚ ،ﻓﻜﻞ ﻣﺎ ﳝﺮ ﻋﻠﻴﻪ ﻣﻌﻔﻮ ﻋﻨﻪ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ،ﻇﺎﻫﺮ ﻟﻌﻴﻨﻴﻚ ﻣﺎ ﻳﻠﻘﺎﻩ ﻓﺆﺍﺩﻱ ﻭﻣﺎ ﻟﻘﻴﺘﻪ ،ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱐ .ﺇﱐ ﻣﺎ ﻟﻘﻴﺖ ﻣﻦ ﳓﻮﻝ
ﺟﺴﻤﻲ ،ﻭﻫﺰﺍﻝ ﺑﺪﱐ ،ﻭﻣﺎ ﺑﻘﻲ ﻣﻨﻪ ،ﻓﻬﻮ ﻷﺟﻞ ﺣﺒﻚ ،ﺃﻭ ﻫﻮ ﺣﻼﻝ ،ﺃﻭ ﻇﺎﻫﺮ ﻟﻠﺤ ﺐ .
ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻛﻮﻧﻪ ﺭﺍﺑﻂ ﺍﳉﺄﺵ ﻋﻨﺪ ﺍﻟﺘﺤﺎﻡ ﺍﻟﻘﺘﺎﻝ ،ﺣﱴ ﱂ ﻳﺸﺘﻐﻞ ﺧﺎﻃﺮﻩ ﻋﻦ ﺍﳍﻮﻯ ﰲ ﺫﻟﻚ
ﺍﳊﺎﻝ .
ﻭﻴﻔﻌﻝ ﻓﻌﻝ ﺍﻟﺒﺎﺒﻠﻲ ﺍﻟﻤﻌﺘﹼﻕ ﺴﻘﻰ ﺍﻟﻠﹼﻪ ﺃﻴﺎﻡ ﺍﻟﺼﺒﺎ ﻤﺎ ﻴﺴﺭﻫﺎ
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﺮﻣﺎﺡ ﺗﻘﻄﻊ ﻋﻠﻰ ﺍﻟﻜﻤﺎﺓ ﻭﺍﳌﻠﻮﻙ ﺩﺭﻭﻋﻬﻢ ﻭﺟﻮﺍﺷﻨﻬﻢ ،ﻭﲣﺮﻕ ﺇﻟﻴﻬﻢ ﺍﳊﺼﻮﻥ ﻭﺍﻷﺳﻮﺍﺭ
ﻭﺍﳋﻨﺎﺩﻕ ﺣﱴ ﺗﺼﻞ ﺇﻟﻴﻬﻢ ،ﻭﺗﻔﺘﺢ ﺑﻼﺩﻫﻢ .
ﻭﻴﺭﻜﺯﻫﺎ ﺒﻴﻥ ﺍﻟﻔﺭﺍﺕ ﻭﺠﻠﹼﻕ، ﻴﻐﻴﺭ ﺒﻬﺎ ﺒﻴﻥ ﺍﻟﻠﹼﻘﺎﻥ ﻭﻭﺍﺴﻁٍ
ﺍﻟﻠﻘﺎﻥ :ﻣﻮﺿﻊ ﺑﺒﻠﺪ ﺍﻟﺮﻭﻡ ،ﻭﻗﻴﻞ :ﺟﺒﻞ .ﻭﻭﺍﺳﻂ :ﻣﺪﻳﻨﺔ ﺑﺎﻟﻌﺮﺍﻕ ﺑﻨﺎﻫﺎ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻭﺍﻟﻔﺮﺍﺕ:
ﻣﻌﺮﻭﻑ ﳚﻲﺀ ﻣﻦ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ،ﻭﳝﺮ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﻟﺸﺎﻡ ،ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ،ﻭﻳﻠﺘﻘﻲ ﻣﻊ ﺩﺟﻠﺔ ﺃﺳﻔﻞ
ﺑﻐﺪﺍﺩ ﻓﻴﺼﲑﺍﻥ ﺮﺍﹰ ﻭﺍﺣﺪﺍﹰ ،ﻭﳝﺮﺍﻥ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ﰒ ﺇﱃ ﺍﻟﺒﺤﺮ .ﻭﺟﻠﻖ :ﻣﻮﺿﻊ ﺑﺪﻣﺸﻖ .
ﻳﻌﲏ ﻻ ﻳﺰﺍﻝ ﺃﺑﺪﺍﹰ ﻳﻐﲑ ﺑﺮﻣﺎﺣﻪ ﻣﺮﺓ ﰲ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ،ﻭﻣﺮﺓ ﻋﻠﻰ ﺍﻟﺒﻮﺍﺩﻱ ﺍﻟﱵ ﰲ ﺍﻟﻌﺮﺍﻕ ،ﻭﻳﺮﻛﺰﻫﺎ ﺑﲔ
ﺍﻟﻔﺮﺍﺕ ﻭﺟﻠﻖ ،ﻷﺎ ﺩﺍﺭ ﳑﻠﻜﺘﻪ ﻭﻣﻌﺪﻥ ﻭﻻﻳﺘﻪ .
ﻴﺒﻜﹼﻲ ﺩﻤﺎﹰ ﻤﻥ ﺭﺤﻤﺔ ﺍﻟﻤﺘﺩﻗﹼﻕ ﻭﻴﺭﺠﻌﻬﺎ ﺤﻤﺭﺍﹰ ﻜﺄﻥ ﺼﺤﻴﺤﻬﺎ
ﺍﳌﺘﺪﻗﻖ :ﺍﳌﺘﻜﺴﺮ ،ﻳﻘﺎﻝ :ﺍﻧﺪﻕ ﺍﻟﺮﻣﺢ ،ﺇﺫﺍ ﺍﻧﻜﺴﺮ ،ﻭﻻ ﻳﺴﺘﻌﻤﻞ ﺍﻷﻧﺪﻗﺎﻕ ﺇﻻ ﻓﻴﻤﺎ ﻛﺎﻥ ﻓﻴﻪ ﻃﻮﻝ ،ﻣﺜﻞ
ﺍﻟﺮﻣﺢ ﻭﳓﻮﻩ ،ﻭﻳﻘﺎﻝ :ﺳﻘﻂ ﻓﻼﻥ ﻓﺎﻧﺪﻗﺖ ﻋﻨﻘﻪ .
ﻳﻘﻮﻝ :ﻳﺮﺟﻊ ﻫﻮ ﺭﻣﺎﺣﻪ ﻣﻦ ﺍﻟﻐﺎﺭﺍﺕ ﻭﻗﺪ ﺍﲪﺮﺕ ﺑﺎﻟﺪﻡ ،ﻭﺑﻌﻀﻬﺎ ﻗﺪ ﺗﻜﺴﺮ ﰲ ﺑﺪﻥ ﺍﻷﻋﺪﺍﺀ ،ﻓﻜﺄﻥ
ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﻳﺒﻜﻲ ﺩﻣﺎﹰ ﻋﻠﻰ ﻣﺎ ﺗﻜﺴﺮ ﻣﻨﻬﺎ ،ﺣﺰﻧﺎﹰ ﻋﻠﻴﻬﺎ ،ﻷﻧﻪ ﻣﻦ ﺟﻨﺴﻪ ،ﻭﺩﻣﺎﹰ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ،
ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ﻋﻦ ﻓﻌﻞ ﻣﻀﻤﺮ ،ﺩﻝ ﻋﻠﻴﻪ .ﻳﺒﻜﻲ ﺃﻱ ﻳﺒﻜﻲ ﻓﻴﺠﺮﻱ ﺩﻣﺎﹰ .
ﺸﺠﺎﻉ ﻤﺘﻰ ﻴﺫﻜﺭ ﻟﻪ ﺍﻟﻁﹼﻌﻥ ﻴﺸﺘﻕ ﻓﻼ ﺘﺒﻠﻐﺎﻩ ﻤﺎ ﺃﻗﻭﻝ ﻓﺈﻨﹼﻪ
ﻳﻘﻮﻝ :ﻻ ﺗﺒﻠﻐﺎ ﻳﺎ ﺻﺎﺣﱯ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﺎ ﺃﻗﻮﻝ ،ﻓﺈﻧﻪ ﺷﺠﺎﻉ ،ﺇﺫﺍ ﲰﻊ ﻭﺻﻒ ﺍﻟﺸﺠﺎﻋﺔ ﺍﺷﺘﺎﻕ ﺇﻟﻴﻬﺎ .
ﻭﻫﺬﺍ ﺑﻴﺖ ﻛﺜﲑ ﻧﻘﻠﻪ ﻣﻦ ﺍﻟﻨﺴﻴﺐ ﺇﱃ ﺍﻟﺸﺠﺎﻋﺔ ،ﻭﻫﻮ:
ﻓﻼ ﺘﺫﻜﺭﺍﻩ ﺍﻟﺤﺎﺠﺒﻴﺔ ﻴﺸﺘﻕ
ﻭﻫﺬﻩ ﺍﻟﺴﺮﻗﺔ ﻗﺒﻴﺤﺔ ،ﻷﻧﻪ ﺃﺧﺬ ﺍﳌﻌﲎ ﻭﺍﻟﻠﻔﻆ ﻭﺍﻟﻮﺯﻥ ﻭﺍﻟﻘﺎﻓﻴﺔ .
ﻟﻌﻭﺏ ﺒﺄﻁﺭﺍﻑ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺸﻘﹼﻕ ﻀﺭﻭﺏ ﺒﺄﻁﺭﺍﻑ ﺍﻟﺴﻴﻭﻑ ﺒﻨﺎﻨﻪ
ﺭﻭﻯ ﺑﺼﲑ ﻭﻟﻌﻮﺏ ﻭﺍﳌﺸﻘﻖ :ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻟﻪ ﺧﻂ ﰲ ﻛﻞ ﺷﻖ .ﻭﻳﻘﺎﻝ :ﻓﻼﻥ ﻳﺸﻘﻖ ﰲ ﻛﻼﻣﻪ .ﺇﺫﺍ
ﺗﺼﺮﻑ ﰲ ﻣﻌﺎﻧﻴﻪ .ﻭﻗﻴﻞ :ﻫﻮ ﺍﳌﺸﻖ ﻣﻦ ﺍﳌﺸﺔ ،ﺃﻱ ﻳﺸﻖ ﻋﻠﻰ ﻏﲑ ﺍﻟﻔﺼﻴﺢ ﺍﻟﺘﻜﻠﻢ ﺑﻪ .ﻳﺼﻔﻪ ﺑﺎﻟﺸﺠﺎﻋﺔ
ﻭﺍﻟﻔﺼﺎﺣﺔ .
ﻳﻘﻮﻝ :ﻭﺻﻞ ﺍﻟﺮﺳﻮﻝ ﺇﻟﻴﻚ ،ﻓﺄﺧﻔﻰ ﻋﻠﻴﻪ ﻣﻜﺎﻧﻪ ،ﺑﺮﻳﻖ ﺍﻟﺴﻴﻮﻑ ﻭﳌﻌﺎﻥ ﺍﻷﺳﻨﺔ ،ﻓﻠﻢ ﳝﻜﻨﻪ ﺃﻥ ﻳﺒﺼﺮ
ﻣﻮﺿﻌﻪ .
ﺇﻟﻰ ﺍﻟﺒﺤﺭ ﻴﻤﺸﻲ ﺃﻡ ﺇﻟﻰ ﺍﻟﺒﺩﺭ ﻴﺭﺘﻘﻲ ؟ ! ﻭﺃﻗﺒﻝ ﻴﻤﺸﻲ ﻓﻲ ﺍﻟﺒﺴﺎﻁ ﻓﻤﺎ ﺩﺭﻯ
ﻳﻘﻮﻝ :ﱂ ﻳﺪﺭ ﺃﳝﺸﻲ ﺇﱃ ﲝﺮ ﺃﻭ ﺇﱃ ﺑﺪﺭ ،ﻷﻧﻚ ﺗﺸﺒﻪ ﺍﻟﺒﺤﺮ ﰲ ﺍﻟﺴﺨﺎ ،ﻭﺗﺸﺒﻪ ﺍﻟﺒﺪﺭ ﰲ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺒﻬﺎﺀ .
ﺒﻤﺜﻝ ﺨﻀﻭﻉٍ ﻓﻲ ﻜﻼﻡٍ ﻤﻨﻤﻕ ﻭﻟﻡ ﻴﺜﻨﻙ ﺍﻷﻋﺩﺍﺀ ﻋﻥ ﻤﻬﺎﺠﺘﻬﻡ
ﺍﳌﻨﻤﻖ :ﺍﶈﺴﻦ .
ﻳﻘﻮﻝ :ﻻ ﻳﻘﺪﺭ ﺃﻋﺪﺍﺅﻙ ﺃﻥ ﻳﺮﺩﻭﻙ ﻋﻦ ﻣﻬﺠﺎﻢ ،ﺃﻱ ﺃﻧﻔﺴﻬﻢ ،ﺇﻻ ﺑﺎﳋﻀﻮﻉ ،ﻭﺍﻟﺘﻤﻠﻖ ﺑﺎﻟﺜﻨﺎﺀ ﻭﺍﻟﺘﻌﻈﻴﻢ .
ﻜﺘﺒﺕ ﺇﻟﻴﻪ ﻓﻲ ﻗﺫﺍﻝ ﺍﻟﺩﻤﺴﺘﻕ ﻭﻜﻨﺕ ﺇﺫﺍ ﻜﺎﺘﺒﺘﻪ ﻗﺒﻝ ﻫﺫﻩ
ﺍﻟﻘﺬﺍﻝ :ﻣﺆﺧﺮ ﺍﻟﺮﺃﺱ :ﻭﺍﻟﻀﻤﲑ ﰲ ﻛﺎﺗﺒﺘﻪ ﻭﺇﻟﻴﻪ ﳌﻠﻚ ﺍﻟﺮﻭﻡ .
ﻳﻘﻮﻝ :ﻛﻨﺖ ﻣﱴ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﺘﺐ ﺇﱃ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﻛﺘﺒﺖ ﺇﻟﻴﻪ ﰲ ﻗﻔﺎ ﺍﻟﺪﻣﺴﺘﻖ ،ﻭﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ
ﻫﺰﳝﺘﻪ ،ﻭﺍﳉﺮﺍﺣﺔ ﺗﻘﻮﻡ ﻟﻚ ﻣﻘﺎﻡ ﺍﻟﻜﺘﺎﺑﺔ .
ﻭﺇﻥ ﺘﻌﻁﻪ ﺤﺩ ﺍﻟﺤﺴﺎﻡ ﻓﺄﺨﻠﻕ ﻓﺈﻥ ﺘﻌﻁﻪ ﺒﻌ ﺽ ﺍﻷﻤﺎﻥ ﻓﺴﺎﺌ ﻝٌ
ﻳﻘﻮﻝ :ﺇﻥ ﺃﻋﻄﻴﺘﻪ ﺑﻌﺾ ﺍﳌﺮﺍﺩ ﻓﺄﻣﻨﺘﻪ ،ﻓﻬﻮ ﺳﺎﺋﻞ ،ﻭﻣﻦ ﻋﺎﺩﺗﻚ ﺃﻻ ﲣﻴﺐ ﺳﺎﺋﻠﻚ ،ﻭﺇﻥ ﺃﻋﻄﻴﺘﻪ ﺍﻟﺴﻴﻮﻑ،
ﻓﻬﻮ ﺃﺟﺪﺭ ﺑﺬﻟﻚ .
ﺤﺒﻴﺴﺎﹰ ﻟﻔﺎﺩٍ ،ﺃﻭ ﺭﻗﻴﻘﺎﹰ ﻟﻤﻌﺘﻕ ﻭﻫﻝ ﺘﺭﻙ ﺍﻟﺒﻴﺽ ﺍﻟﺼﻭﺍﺭﻡ ﻤﻨﻬﻡ
ﻳﻘﻮﻝ :ﺇﻥ ﺳﻴﻮﻓﻚ ﱂ ﺗﺘﺮﻙ ﻣﻨﻬﻢ ﺃﺳﲑﺍﹰ ﳏﺒﻮﺳﺎﹰ ﻣﻦ ﺍﻷﺳﺮﻯ ،ﻳﻔﺪﻭﻧﻪ ﲟﺎ ﳛﻤﻞ ﺇﻟﻴﻚ ،ﻭﻻ ﺭﻗﻴﻘﺎﹰ ﻳﺴﺄﻟﻮﻧﻚ
ﺃﻥ ﺗﻌﺘﻘﻪ.
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﱂ ﺗﺘﺮﻙ ﺳﻴﻮﻓﻚ ﻋﺒﺪﺍﹰ ﻋﻨﺪﻫﻢ ﻳﻌﺘﻘﻪ ﻣﻌﺘﻖ .
ﻭﻤﺭﻭﺍ ﻋﻠﻴﻬﺎ ﺯﺭﺩﻗﺎﹰ ﺒﻌﺩ ﺯﺭﺩﻕ ﻟﻘﺩ ﻭﺭﺩﻭﺍ ﻭﺭﺩ ﺍﻟﻘﻁﺎ ﺸﻔﺭﺍﺘﻬﺎ
ﻭﺩﺧﻞ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻟﻴﻼﹰ ﻭﻗﺪ ﺭﻓﻊ ﺳﻼﺡ ﻛﺎﻥ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻫﻮ ﰲ ﺫﻛﺮﻩ ﻭﻭﺻﻔﻪ ،ﻓﻘﺎﻝ ﺍﺭﲡﺎﻻﹰ:
ﻜﺄﻨﹼﻙ ﻭﺍﺼ ﻑﹲ ﻭﻗﺕ ﺍﻟﻨﹼﺯﺍﻝ ﻭﺼﻔﺕ ﻟﻨﺎ ﻭﻟﻡ ﻨﺭﻩ ﺴﻼﺤﺎﹰ
ﻧﺼﺐ ﺳﻼﺣﺎﹰ ﺑﻮﺻﻔﺖ ﻭﺗﻘﺪﻳﺮﻩ :ﻭﺻﻔﺖ ﻟﻨﺎ ﺳﻼﺣﺎﹰ ﻭﱂ ﻧﺮﻩ .
ﻳﻘﻮﻝ :ﻭﺻﻔﺖ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﺴﻼﺡ ،ﺣﱴ ﻛﺄﻧﻚ ﺻﻮﺭﺕ ﻟﻨﺎ ﻭﻗﻊ ﺍﳊﺮﺏ ،ﻓﻜﺄﻧﻚ ﻭﺍﺻﻒ ﻭﻗﺖ ﺍﻟﱰﺍﻝ،
ﻓﺸﻮﻗﺘﻨﺎ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ،ﺑﻮﺻﻔﻚ ﻟﻠﺴﻼﺡ .
ﻓﺸﻭﻕ ﻤﻥ ﺭﺁﻩ ﺇﻟﻰ ﺍﻟﻘﺘﺎﻝ ﻭﺃﻥ ﺍﻟﺒﻴﺽ ﺼ ﻑﹼ ﻋﻠﻰ ﺩﺭﻭﻉٍ
ﺍﻟﺒﻴﺾ :ﺍﳌﻐﺎﻓﺮ ،ﻭﺍﻟﻔﻌﻞ ﰲ ﺷﻮﻕ ﻟﻠﺒﻴﺾ ،ﻭﺭﺩﻩ ﺇﱃ ﺍﻟﻠﻔﻆ ،ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺍﻟﺘﺬﻛﲑ ﺭﺍﺟﻊ ﺇﻟﻴﻪ .
ﻳﻌﲏ ﺃﻧﻚ ﺫﻛﺮﺕ ﺃﻥ ﻛﻞ ﺩﺭﻉ ﺟﻌﻞ ﻋﻠﻴﻬﺎ ﺑﻴﻀﺘﻬﺎ ،ﻭﻛﻞ ﻣﻦ ﰲ ﻧﻔﺴﻪ ﺷﺠﺎﻋﺔ ،ﺇﺫﺍ ﺭﺃﻯ ﺁﻟﺔ ﺍﻟﻘﺘﺎﻝ
ﺍﺷﺘﺎﻕ ﺇﱃ ﺍﻟﻄﻌﺎﻥ .
ﻗﺭﺃﺕ ﺍﻟﺨﻁﹼ ﻓﻲ ﺴﻭﺩ ﺍﻟﻠﹼﻴﺎﻟﻲ ﻓﻠﻭ ﺃﻁﻔﺄﺕ ﻨﺎﺭﻙ ﺘﺎﻟﺩﻴﻪ
ﺗﺎ ﲟﻌﲎ :ﻫﺬﻩ ،ﻭﻫﻲ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺴﺮﺍﺝ ﻳﻘﻮﻝ :ﻟﻮ ﺃﻃﻔﺎﺕ ﺳﺮﺍﺟﻚ ،ﻷﻣﻜﻨﻚ ﺃﻥ ﺗﻘﺮﺃ ﺍﳋﻂ ﰲ ﺍﻟﻠﻴﻞ
ﺍﳌﻈﻠﻢ ،ﻟﱪﻳﻖ ﺍﻟﺴﻼﺡ ﻭﳌﻌﻪ .
ﻟﻘﻠﹼﺏ ﺭﺃﻴﻪ ﺤﺎﻻ ﻟﺤﺎﻝ ﻭﻟﻭ ﻟﺤﻅ ﺍﻟﺩﻤﺴﺘﻕ ﺤﺎﻓﺘﻴﻪ
ﻳﻘﻮﻝ :ﺯﻋﻤﺖ ﺃﻧﻚ ﺭﺃﻳﺘﻬﺎ ﰲ ﺍﻟﻨﻮﻡ ،ﻭﺷﻜﻮﺕ ﻓﻴﻬﺎ ﻋﺪﻣﻚ ،ﻓﺈﻥ ﻛﻨﺖ ﻣﻌﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﻟﱵ ﻭﺻﻔﺘﻬﺎ،
ﻓﻜﻴﻒ ﻳﺄﺧﺬﻙ ﺍﻟﻨﻮﻡ ؟!
ﻡ ﻭﻤﻴﺯ ﺨﻁﺎﺏ ﺴﻴﻑ ﺍﻷﻨﺎﻡ ﺍﻓﺘﺢ ﺍﻟﺠﻔﻥ ﻭﺍﺘﺭﻙ ﺍﻟﻘﻭﻝ ﻓﻲ ﺍﻟﻨﹼﻭ
ﻳﻘﻮﻝ :ﺩﻉ ﻋﻨﻚ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﻨﻮﻡ ،ﻭﺍﻓﺘﺢ ﺍﳉﻔﻦ ،ﻭﻣﻴﺰ ﺧﻄﺎﺏ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﻫﻮ ﺳﻴﻒ ﺍﳋﻠﻖ ﻛﻠﻬﻢ،
ﻭﺍﻟﺬﺍﺏ ﻋﻨﻬﻢ ،ﻭﱂ ﳝﻜﻨﻪ ﺃﻥ ﻳﻘﻮﻝ :ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻷﺟﻞ ﺍﻟﻘﺎﻓﻴﺔ ﻓﺮﺩﻩ ﺇﱃ ﺍﻷﻧﺎﻡ ﻭﺭﻭﻯ :ﺳﻴﻒ ﺍﻹﻣﺎﻡ
ﺃﻱ ﺍﳋﻠﻴﻔﺔ .
ﻩ ﺒﺩﻴﻝٌ ،ﻭﻻ ﻟﻤﺎ ﺭﺍﻡ ﺤﺎﻡ ﺍﻟﹼﺫﻱ ﻟﻴﺱ ﻋﻨﻪ ﻤﻐﻥٍ ﻭﻻ ﻤﻥ
ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﻠﺬﺍﺫﺓ ﻫﻲ ﻟﺬﺓ ﺍﳍﻮﻯ ،ﻭﻣﻌﻨﺎﻩ :ﺍﺟﻌﻞ ﻣﻼﻣﺘﻚ ﺇﻳﺎﻱ ﰲ ﻟﺬﰐ ﻣﻄﺮﻭﺩﺓ ﻋﲏ ،ﻛﺎﻟﻨﻮﻡ ﺍﳌﻄﺮﻭﺩ
ﺑﺎﻟﺴﻬﺎﺩ ﻭﺍﻟﺒﻜﺎﺀ ﻭﻣﻌﻨﺎﻩ :ﺍﺻﺮﻑ ﻣﻼﻣﺘﻚ ﻋﲏ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ .ﻭﺍﳍﺎﺀ ﰲ ﻗﻮﻟﻪ ﺑﺴﻬﺎﺩﻩ ﻭﺑﻜﺎﺋﻪ ﺭﺍﺟﻊ
ﺇﱃ ﻗﻮﻟﻪ ﺭﺎ .
ﻭﺍﻷﺑﻴﺎﺕ ﺍﻟﱵ ﺃﺟﺎﺯﻫﺎ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻷﰊ ﺫﺭ :ﺳﻬﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻜﺎﺗﺐ ﻣﺆﺩﺏ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ.
ﻭﻫﻲ:
ﺃﻀﻨﺎﻩ ﻁﻭﻝ ﺴﻘﺎﻤﻪ ﻭﺸﻘﺎﺌﻪ ﻴﺎ ﻻﺌﻤﻲ ﻜﻑﹼ ﺍﻟﻤﻼﻡ ﻋﻥ ﺍﻟﺫﻱ
ﻭﺃﻋﻨﻪ ﻤﻠﺘﻤﺴﺎﹰ ﻷﻤﺭ ﺸﻔﺎﺌﻪ ﺇﻥ ﻜﻨﺕ ﻨﺎﺼﺤﻪ ﻓﺩﺍﻭ ﺴﻘﺎﻤﻪ
ﻴﺭﺠﻰ ﻟﺸﺩﺓ ﺩﻫﺭﻩ ﻭﺭﺨﺎﺌﻪ ﺤﺘﹼﻰ ﻴﻘﺎﻝ ﺒﺄﻨﹼﻙ ﺍﻟﺨﻝّ ﺍﻟﹼﺫﻱ
ﻁﻭﻝ ﺍﻟﻤﻼﻡ ﻓﻠﺴﺕ ﻤﻥ ﻨﺼﺤﺎﺌﻪ ﺃﻭﻻ ﻓﺩﻋﻪ ﻓﻤﺎ ﺒﻪ ﻴﻜﻔﻴﻪ ﻤﻥ
ﻓﻲ ﺤﺒﻪ ﻟﻡ ﺃﺨﺵ ﻤﻥ ﺭﻗﺒﺎﺌﻪ ﻨﻔﺴﻲ ﺍﻟﻔﺩﺍﺀ ﻟﻤﻥ ﻋﺼﻴﺕ ﻋﻭﺍﺫ ﻻﹰ
ﻭﺍﻟﺒﺩﺭ ﻴﻁﻠﻊ ﻤﻥ ﺨﻼﻝ ﻗﺒﺎﺌﻪ ﻓﺎﻟﺸﹼﻤﺱ ﺘﻁﻠﻊ ﻤﻥ ﺃﺴﺭﺓ ﻭﺠﻬﻪ
ﻭﺟﺎﺀ ﺭﺳﻮﻝ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﺴﺘﻌﺠﻼ ،ﻭﻣﻌﻪ ﺭﻗﻌﺔ ﻓﻴﻬﺎ ﺑﻴﺘﺎﻥ ﻟﻠﻌﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ ﰲ ﻛﺘﻤﺎﻥ ﺍﻟﺴﺮ ،ﻳﺴﺄﻟﻪ
ﺇﺟﺎﺯﻤﺎ ﻭﳘﺎ:
ﻭﺤﻅﹼﻲ ﻓﻲ ﺴﺘﺭﻩ ﺃﻭﻓﺭ ﺍﻤﺘﹼﻲ ﺘﺨﺎﻑ ﺍﻨﺘﺸﺎﺭ ﺍﻟﺤﺩﻴﺙ
ﻨﻅﺭﺕ ﻟﻨﻔﺴﻲ ﻜﻤﺎ ﺘﻨﻅﺭ ﻓﺈﻥ ﻟﻡ ﺃﺼﻨﻊ ﻟﺒﻘﻴﺎ ﻋﻠﻴﻙ
ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ:
ﻭﺴﺭﻙ ﺴﺭﻯ ﻓﻤﺎ ﺃﻅﻬﺭ ﺭﻀﺎﻙ ﺭﻀﺎﻱ ﺍﻟﹼﺫﻱ ﺃﻭﺜﺭ
ﻳﻘﻮﻝ :ﺍﻟﺬﻱ ﺗﺮﺿﻰ ﺑﻪ ﻓﻬﻮ ﺭﺿﺎﺋﻲ ﺍﻟﺬﻱ ﺃﻭﺛﺮﻩ ،ﻭﺳﺮﻙ ﻣﺜﻞ ﺳﺮﻱ ﺃﻛﺘﻤﻪ ﻛﻤﺎ ﺃﻛﺘﻢ ﺳﺮﻱ ،ﻭﻻ ﺃﻇﻬﺮﻩ
ﻷﺣﺪ .
ﻭﺁﻤﻨﻙ ﺍﻟﻭﺩ ﻤﺎ ﺘﺤﺫﺭ ﻜﻔﺘﻙ ﺍﻟﻤﺭﻭﺀﺓ ﻤﺎ ﺘﺘﹼﻘﻰ
ﺍﻟﻜﺎﻑ ﰲ ﻛﻔﺘﻚ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻟﻜﻔﻲ .ﻭﻣﺎ ﻳﺘﻘﻰ :ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ،ﻭﻛﺬﻟﻚ ﺍﻟﻜﺎﻑ ﰲ ﺁﻣﻨﻚ ،ﻭﻣﺎ
ﲢﺬﺭ .
ﻳﻘﻮﻝ :ﺇﻥ ﻣﻮﺩﰐ ﻟﻚ ﻭﻣﺮﻭﺀﰐ ﺁﻣﻨﺎﻙ ﻣﺎ ﲣﺎﻑ ﻣﻦ ﺇﻓﺸﺎﺀ ﺍﻟﺴﺮ ،ﻓﻼ ﲢﺬﺭ ﻋﻠﻰ ﺳﺮﻙ ﻣﻦ ﺟﺎﻧﱯ .
ﺇﺫﺍ ﺃﻨﺸﺭ ﺍﻟﺴﺭ ﻻ ﻴﻨﺸﺭ ﻭﺴﺭﻜﻡ ﻓﻲ ﺍﻟﺤﺸﺎ ﻤﻴﺕﹲ
ﻭﻗﺪ ﻛﺎﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﺳﺘﺒﻄﺄ ﻣﺪﺣﻪ ،ﻭﻋﺎﺗﺒﻪ ﻣﺪﺓﹰ ،ﰒ ﻟﻘﻴﻪ ﰲ ﺍﳌﻴﺪﺍﻥ ،ﻓﺄﻧﻜﺮ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺗﻘﺼﲑﻩ ﻓﻴﻤﺎ
ﻛﺎﻥ ﻋﻮﺩﻩ ﻣﻦ ﺍﻹﻗﺒﺎﻝ ﺇﻟﻴﻪ ﻭﺍﻟﺘﺴﻠﻢ ﻋﻠﻴﻪ ،ﻓﻌﺎﺩ ﺇﱃ ﻣﱰﻟﻪ ﻭﻛﺘﺐ ﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺇﻟﻴﻪ ﻟﻮﻗﺘﻪ :ﻳﻌﺘﺬﺭ ﻋﻦ
ﺇﺑﻄﺎﺀ ﻣﺪﺣﻪ ﻭﻳﻌﺎﺗﺒﻪ ﻭﻳﺸﻴﺪ ﲟﺪﺍﺋﺤﻪ ﻓﻴﻪ .
ﻭﺼﺎﺭ ﻁﻭﻴﻝ ﺍﻟﺴﻼﻡ ﺍﺨﺘﺼﺎﺭﺍ ﺃﺭﻯ ﺫﻟﻙ ﺍﻟﻘﺭﺏ ﺼﺎﺭ ﺍﺯﻭﺭﺍﺭﺍ
ﺍﻻﺯﻭﺭﺍﺭ :ﺍﻹﻋﺮﺍﺽ .
ﻳﻘﻮﻝ :ﻗﺮﰊ ﻣﻨﻚ ﺻﺎﺭ ﺑﻌﺪﺍﹰ ﻭﺇﻋﺮﺍﺿﺎﹰ ،ﻭﻃﻮﻝ ﺳﻼﻣﻲ ﺻﺎﺭ ﺍﺧﺘﺼﺎﺭﺍ ﻭﺗﻘﺼﲑﺍ .
ﺃﻤﻭﺕ ﻤﺭﺍﺭﺍﹰ ،ﻭﺃﺤﻴﺎ ﻤﺭﺍﺭﺍﹰ ﺘﺭﻜﺘﻨﻲ ﺍﻟﻴﻭﻡ ﻓﻲ ﺨﺠﻠﺔٍ
ﻳﻘﻮﻝ :ﳌﺎ ﻋﺮﺿﺖ ﻋﲏ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﺗﺮﻛﺘﲏ ﺧﺠﻼ ﺃﻣﻮﺕ ﺟﺰﻋﺎﹰ؛ ﻹﻋﺮﺍﺿﻚ ﻋﲏ ،ﻭﺃﺣﻴﺎ ﻃﻮﺭﺍﹰ ﺭﺟﺎﺀ
ﻛﺮﻣﻚ ﻭﻋﻔﻮﻙ .
ﻭﺃﺯﺠﺭ ﻓﻲ ﺍﻟﺨﻴﻝ ﻤﻬﺭﻱ ﺴﺭﺍﺭﺍ ﺃﺴﺎﺭﻗﻙ ﺍﻟﻠﹼﺤﻅ ﻤﺴﺘﺤﻴﻴﺎﹰ
ﻳﻘﻮﻝ :ﻛﻨﺖ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﺳﺮﻗﺔ ﻭﺧﺠﻼ ﻭﺣﻴﺎﺀً ،ﻭﺇﺫﺍ ﺯﺟﺮﺕ ﻣﻬﺮﻱ ﺃﺧﻔﻴﺖ ﺻﻮﰐ ﻟﺌﻼ ﺗﺴﻤﻊ ﺻﻮﰐ
ﺣﻴﺎﺀً ﻣﻨﻚ ﻭﺇﺧﻔﺎﺀ ﻟﺸﺨﺼﻲ ،ﺃﻭ ﻛﻨﺖ ﺃﺳﺮ ﺯﺟﺮﻩ ﳐﺎﻓﺔﹰ ﺃﻥ ﻳﺮﻯ ﺣﺎﱄ ﻣﻦ ﳛﺒﲏ ﻣﻦ ﺍﻟﻔﺮﺳﺎﻥ ،ﻓﻴﻌﺮﻑ
ﺳﻘﻮﻁ ﻣﱰﻟﱵ ﻋﻨﺪﻙ ،ﺍﺳﺘﺪﻻ ﻻﹰ ﲟﺎ ﰊ ﻣﻦ ﺍﻻﻏﺘﻤﺎﻡ ،ﺃﻭ ﻛﻨﺖ ﺃﺧﻔﻲ ﺻﻮﰐ ﳌﺎ ﳊﻘﲏ ﻣﻦ ﺍﻟﻐﻢ ،ﺇﺫ ﺍﳌﻐﻤﻮﻡ
ﻻ ﻳﻜﺎﺩ ﻳﺮﺗﻔﻊ ﺻﻮﺗﻪ .
ﺇﻟﻴﻙ ﺃﺭﺍﺩ ﺍﻋﺘﺫﺍﺭﻱ ﺍﻋﺘﺫﺍﺭﺍ ﻭﺃﻋﻠﻡ ﺃﻨﹼﻲ ﺇﺫﺍ ﻤﺎ ﺍﻋﺘﺫﺭﺕ
ﻳﻘﻮﻝ :ﺍﺭﺗﻔﻌﺖ ﳘﱵ ﻋﻠﻰ ﻛﻞ ﳘﺔ ﺑﺴﺒﺒﻚ ،ﻭﺻﻐﺮ ﰲ ﻋﻴﲏ ﺍﳌﺎﻝ ،ﻓﻼ ﺃﻋﺘﺪ ﺑﺎﻟﻴﺴﺎﺭ ،ﻭﻻ ﺃﻗﺼﺮ ﻋﻠﻰ ﻣﺎ
ﺃﻧﺎﻟﻪ ﻣﻦ ﺍﳌﺎﻝ ،ﻓﺈﳕﺎ ﺃﻃﻠﺐ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ ،ﻭﺍﺭﺗﻔﺎﻉ ﺍﶈﻞ ﻭﺍﳌﱰﻟﺔ .
ﻟﻡ ﻴﻘﺒﻝ ﺍﻟﺩﺭ ﺇﻻﹼ ﻜﺒﺎﺭﺍ ﻭﻤﻥ ﻜﻨﺕ ﺒﺤﺭﺍﹰ ﻟﻪ ﻴﺎ ﻋﻠﻲ
ﻫﺬﺍ ﻣﺜﻞ :ﻳﻌﲏ ﻣﻦ ﻛﻨﺖ ﻣﻘﺼﻮﺩﻩ ﻓﻼ ﻳﺮﺿﻲ ﺑﺎﻟﻘﻠﻴﻞ ،ﻭﻳﺴﺘﺼﻐﺮ ﺍﳋﻄﺐ ﺍﳉﻠﻴﻞ ،ﻭﺇﳕﺎ ﻳﺮﺿﻲ ﻣﻨﻚ
ﺑﺸﺮﻑ ﺍﻟﻘﺪﺭ ﻭﺟﻼﻟﺔ ﺍﳌﱰﻟﺔ .
ﻭﺭﺣﻞ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺣﻠﺐ ﺇﱃ ﺩﻳﺎﺭ ﻣﻀﺮ ،ﻻﺿﻄﺮﺍﺏ ﺍﻟﺒﺎﺩﻳﺔ ﺎ ﻓﱰﻝ ﺣﺮﺍﻥ ﻭﺃﺧﺬ ﺭﻫﺎﺋﻦ ﺑﲏ ﻋﻘﻴﻞ
ﻭﻗﺸﲑ ﻭﺍﻟﻌﺠﻼﻥ .ﻭﺣﺪﺙ ﻟﻪ ﺎ ﺭﺃﻱ ﰲ ﺍﻟﻐﺰﻭ ،ﻓﻌﱪ ﺍﻟﻔﺮﺍﺕ ﺇﱃ ﺩﻭﻟﻮﻙ ﻭﺇﱃ ﻗﻨﻄﺮﺓ ﺻﻨﺠﺔ ﺇﱃ ﺩﺭﺏ
ﺍﻟﻘﻠﺔ ،ﻓﺸﻦ ﺍﻟﻐﺎﺭﺓ ﻋﻠﻰ ﺃﺭﺽ ﻋﺮﻗﺔ ﻭﻣﻠﻄﻴﺔ ﻭﻋﺎﺩ ﻟﻴﻌﱪ ﻣﻦ ﺩﺭﺏ ﻣﻮﺯﺍﺭ ﻓﻮﺟﺪ ﺍﻟﻌﺪﻭ ﻗﺪ ﺿﺒﻄﻪ ﻋﻠﻴﻪ،
ﻓﺮﺟﻊ ﻭﺗﺒﻌﻪ ﺍﻟﻌﺪﻭ ،ﻓﻌﻄﻒ ﻋﻠﻴﻪ ﻓﻘﺘﻞ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻷﺭﻣﻦ ،ﻭﺭﺟﻊ ﺇﱃ ﻣﻠﻄﻴﻪ ،ﻭﻋﱪ ﻗﺒﺎﻗﺐ ﻭﻫﻮ ﺮ ﺣﱴ
ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﺮﻳﺢ ،ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺮﻳﺢ ﺍﳌﺴﺘﻠﺪﺓ ،ﻭﻗﺪ ﻳﺴﺘﻌﻤﻞ ﰲ ﻣﻌﲎ ﺍﻟﺮﺍﺣﺔ ،ﻭﻗﻴﻞ:
ﺃﺭﺍﺩ ﺑﺸﻢ ﺍﻟﺮﻭﺡ :ﺍﳊﻴﺎﺓ .ﻭﺍﻟﻘﺒﻮﻝ :ﺍﻟﺮﻳﺢ ﺗﺄﰐ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ ،ﻭﺧﺼﻬﺎ ﻷﺎ ﻛﺎﻧﺖ ﲡﻲﺀ ﻣﻦ ﻧﺎﺣﻴﺔ
ﺣﺒﻴﺒﻪ .ﻭﺃﺩﱏ :ﻓﻌﻞ ﻣﺘﻌﺪ ﻣﻦ ﺩﻧﻴﺖ .
ﻭﺍﳌﻌﲎ :ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﻭﺷﻢ ﺍﻟﺮﻭﺡ ﻳﻘﺮﺑﲏ ﺇﻟﻴﻜﻢ ،ﻓﻼ ﻓﺎﺭﻗﺘﲏ ﺣﻴﺎﺓ ﻭﻻ ﺑﺮﺣﺖ ﻣﻜﺎﱐ ﺭﻭﺿﺔ ﻭﻗﺒﻮﻝ؛
ﻷﺎ ﺗﻜﻮﻥ ﺳﺒﺒﺎﹰ ﺇﱃ ﺍﻧﺘﺸﺎﻕ ﺭﻭﺍﺋﺤﻜﻢ .ﻭﻫﺬﺍ ﺗﻮﻛﻴﺪ ﻟﻌﺬﺭﻩ ﰲ ﺍﳊﻴﺎﺓ ﺑﻌﺪﻫﻢ؛ ﻷﻧﻪ ﳚﺪ ﰲ ﺍﳊﻴﺎﺓ ﺃﺳﺒﺎﺑﺎﹰ
ﺗﻘﺮﺑﻪ ﻣﻨﻬﻢ :ﻣﻦ ﻧﺴﻴﻢ ﳏﺒﻮﺑﺘﻪ ،ﻭﺍﻣﺘﺰﺍﺝ ﺃﻧﻔﺎﺳﻪ ﺑﺄﻧﻔﺎﺳﻬﺎ ،ﻭﻭﺻﻮﻝ ﺍﻟﻘﺒﻮﻝ ﻣﻦ ﺟﻬﺘﻪ ،ﻭﻏﲑ ﺫﻟﻚ .
ﻭﻗﻴﻞ :ﺇﻥ ﺃﺩﱏ :ﺍﺳﻢ ﲟﻌﲎ ﺃﻗﺮﺏ :ﻳﻌﲏ ﺃﻥ ﺷﻢ ﺍﻟﺮﻭﺡ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻗﺮﺏ ﺇﻟﻴﻜﻢ ،ﻗﺮﺏ ﺍﳌﺴﺎﻓﺔ ،ﻭﺃﺩﱏ ﺇﱃ
ﺟﻬﺘﻜﻢ ،ﻓﻼ ﻓﺎﺭﻗﲏ ﺍﻟﺬﻱ ﻫﻮ ﻗﺮﻳﺐ ﻣﻨﻜﻢ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﻟﻘﺮﺏ .ﻗﺮﺏ ﺍﶈﺒﺔ ﺩﻭﻥ ﺍﳌﺴﺎﻓﺔ .
ﻭﻣﻌﻨﺎﻩ :ﺇﺫﺍ ﻛﺎﻥ ﺷﻢ ﺍﻟﺮﻭﺡ ﺃﻗﺮﺏ ﺇﱃ ﻗﻠﻮﺑﻜﻢ ﻭﺃﺷﺒﻪ ﺑﺈﻳﺜﺎﺭ ﳏﺒﺘﻜﻢ ،ﻓﻼ ﻓﺎﺭﻗﺘﲏ ﺍﻟﺮﻭﺿﺔ ﻭﺍﻟﻘﺒﻮﻝ ،ﺣﱴ
ﻻ ﺃﻛﻮﻥ ﻣﻔﺎﺭﻗﺎﹰ ﻣﺎ ﺪﻭﻥ ﻭﺗﺆﺛﺮﻭﻥ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﻓﺮﺍﻗﻜﻢ ﺇﻻ ﺍﻟﺘﻌﻠﻞ ﺑﺎﻟﻨﺴﻴﻢ ،ﺷﻬﺔ ﳌﺎ ﻛﺎﻥ ﻳﻨﺎﻟﲏ ﻣﻦ ﺍﻟﻔﺮﺡ ﺑﻘﺮﺑﻜﻢ ،ﻓﻼ
ﻓﺎﺭﻗﺘﲏ ﺭﻭﺿﺔ ﻭﻗﺒﻮﻝ ﻳﻬﻴﺞ ﺫﻟﻚ ﺍﻟﻨﺴﻴﻢ ﱄ .ﻷﴰﻪ .ﻭﻣﻌﻨﺎﻩ :ﺇﱐ ﺃﺭﺿﻰ ﺑﻘﻠﻴﻞ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺍﻟﺸﻮﻕ ،ﺇﺫﺍ ﱂ
ﻳﻮﻣﺎﹰ :ﻧﺼﺐ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻟﻘﻴﺖ ﺑﺪﺭﺏ ﺍﻟﻘﻠﺔ ﺍﻟﻔﺠﺮ ﻟﻘﻴﺔ ﻭﻳﻮﻣﺎﹰ .
ﻭﺟﻌﻞ ﺣﺴﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻇﻔﺮ ﻓﻴﻪ ﺍﳌﻤﺪﻭﺡ ﺑﺎﻟﺮﻭﻡ ،ﻛﺄﻧﻪ ﻋﻼﻣﺔ ﻣﻦ ﳏﺒﻮﺑﺘﻪ ،ﻭﺟﻌﻞ ﺍﻟﺸﻤﺲ ﻛﺄﺎ
ﺭﺳﻮﳍﺎ ،ﻭﺫﻟﻚ ﻟﺴﺮﻭﺭﻩ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ،ﻭﺳﺮﻭﺭﻩ ﺑﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻴﻪ .
ﻭﻗﻴﻞ :ﺇﻧﻪ ﺇﳕﺎ ﺍﺳﺘﺤﺴﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ،ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻴﻪ؛ ﻟﺰﻭﺍﻝ ﺍﻟﻠﻴﻞ ﻭﺍﺳﺘﺮﺍﺣﺘﻪ ﺑﺎﻟﻨﻬﺎﺭ ﻣﻦ ﺍﻟﺴﻬﺮ
ﻭﺍﳊﺰﻥ .
ﻭﻗﻴﻞ :ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﺃﻥ ﺍﳊﺴﻦ ﰲ ﺫﻟﻚ ﻛﺎﻥ ﺧﻔﻴﺎﹰ ﻟﺸﺪﺓ ﺍﳊﺮﺏ ،ﻭﺇﻇﻼﻡ ﺍﳉﻮ ﺑﺎﻗﺘﺎﻡ ،ﻭﺃﻥ ﺍﻟﺸﻤﺲ
ﻛﺎﻧﺖ ﺗﺒﺪﻭ ﻣﺮﺓ ﻭﲣﺘﻔﻲ ﺃﺧﺮﻯ ﻟﺘﻜﺎﺛﻒ ﺍﻟﻐﺒﺎﺭ ،ﻓﺸﺒﻬﻪ ﺑﺮﺳﻮﻝ ﻳﺄﰐ ﻣﻦ ﻋﻨﺪ ﺣﺒﻴﺒﺘﻪ ،ﻓﻬﻮ ﺇﺫﺍ ﺭﺃﻯ ﺭﻗﻴﺒﺎﹰ
ﺗﻮﺍﺭﻯ ،ﻭﺇﺫﺍ ﺻﺎﺩﻑ ﺧﻠﻮﺓ ﺑﺪﺍ ،ﻭﺷﺒﻪ ﺣﺴﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ :ﻭﻫﻮ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ﺑﺎﻻﻋﺪﺍﺀ ﰲ ﺣﻘﺎﺋﻘﻪ -
ﺑﻌﻼﻣﺔ ﺗﻜﻮﻥ ﺑﲔ ﺍﶈﺐ ﻭﺣﺒﻴﺒﻪ ،ﻻ ﻳﻌﻠﻤﻬﺎ ﺃﺣﺪ ﺳﻮﳘﺎ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳊﺮﺏ ﻛﺎﻧﺖ ﻗﺪ ﺍﺷﺘﺪﺕ ﰲ
ﺫﻟﻚ ،ﺣﱴ ﺧﻔﻴﺖ ﻋﻼﻣﺔ ﺍﻟﻨﺼﺮ ،ﺇﻻ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻋﺎﳌﺎﹰ ﺑﺎﻟﻈﻔﺮ ،ﻛﻤﺎ ﻳﻌﻠﻢ ﺍﶈﺐ
ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺒﻴﺒﺘﻪ ﻭﻫﺬﺍ ﻣﻦ ﻟﻄﺎﺋﻒ ﺃﰊ ﺍﻟﻄﻴﺐ.
ﻭﻻ ﻁﻠﺒﺕ ﻋﻨﺩ ﺍﻟﻅﹼﻼﻡ ﺫﺤﻭﻝ ﻭﻤﺎ ﻗﺒﻝ ﺴﻴﻑ ﺍﻟﺩﻭﻟﺔ ﺍﺜﹼﺎﺭ ﻋﺎﺸﻕﹲ
ﺍﳌﻌﲎ :ﺇﺫﺍ ﻫﻢ ﺑﺄﻣﺮ ﺃﻣﻀﺎﻩ ﲜﻴﺶ ﺃﺭﻋﻦ ،ﻭﲞﻴﻞ ﻗﺪ ﺃﳓﻠﻬﺎ ﺍﺗﺼﺎﻝ ﺍﻟﺴﲑ ﺑﺎﻟﺴﺮﻯ ،ﻓﺈﺫﺍ ﻋﺮﺳﺖ ﰲ ﺑﻠﺪﺓ
ﻣﻦ ﺑﻼﺩ ﺍﻟﻌﺪﻭ ،ﺭﺣﻠﺖ ﻋﻨﻬﺎ ﻭﱂ ﺗﻘﻢ ﺇﱃ ﻭﻗﺖ ﺍﻟﻘﺎﺋﻠﺔ .
ﻋﻠﺕ ﻜﻝّ ﻁﻭﺩٍ ﺭﺍﻴ ﺔﹲ ﻭﺭﻋﻴﻝ ﻓﻠﻤﺎ ﺘﺠﻠﹼﻰ ﻤﻥ ﺩﻟﻭﻙ ﻭﺼﻨﺠ ﺔٍ
ﲡﻠﻰ :ﺃﺳﻲ ﺑﺎﻥ ﻋﻨﻬﺎ ﻭﻓﺼﻞ ،ﻭﺃﺻﻠﻪ ﺍﻟﻈﻬﻮﺭ ،ﻭﺩﻟﻮﻙ ﻭﺻﻨﺠﺔ :ﻣﻮﺿﻌﺎﻥ ﻣﻦ ﺑﻼﺩ ﺍﻷﺭﻣﻦ ،ﻭﺍﻟﻄﻮﺩ:
ﺍﳉﺒﻞ .ﻭﺍﻟﺮﻋﻴﻞ :ﻗﻄﻌﺔ ﻣﻦ ﺍﳋﻴﻞ ﺗﺘﻘﺪﻡ ﺍﳉﻴﺶ .
ﻳﻘﻮﻝ :ﳌﺎ ﺍﻧﻔﺼﻞ ﻋﻦ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻭﺍﻧﺘﺸﺮﺕ ﺧﻴﻠﻪ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳉﺒﺎﻝ ،ﻓﻜﺎﻥ ﻋﻠﻰ ﻛﻞ ﺟﺒﻞ ﺭﺍﻳﺔ
ﻭﺧﻴﻞ.
ﻭﻓﻲ ﺫﻜﺭﻫﺎ ﻋﻨﺩ ﺍﻷﻨﻴﺱ ﺨﻤﻭﻝ ﻋﻠﻰ ﻁﺭﻕٍ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻁﹼﺭﻕ ﺭﻓﻘ ﺔﹲ
ﺍﳍﺎﺀ ﰲ ﻓﻴﻬﺎ ﻟﻠﻄﺮﻕ .ﻭﻗﻴﻞ ﺭﺍﺟﻌﺔ ﺇﱃ ﻛﻞ ﻃﻮﺩ ﻭﻫﻮ ﰲ ﻣﻌﲎ ﺍﳉﻤﻊ ،ﻭﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺳﺎﺭ ﺇﻟﻴﻬﻢ ﺑﲔ ﺍﳉﺒﺎﻝ،
ﰲ ﺍﻟﻄﺮﻕ ﺍﻬﻮﻟﺔ ﻓﻜﺎﻧﺖ ﻓﻴﻬﺎ ﺭﻓﻌﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻄﺮﻕ؛ ﻷﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳉﺒﺎﻝ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﺎ ﻛﺎﻧﺖ ﺭﻓﻴﻌﺔ ﺍﻟﻘﺪﺭ ﻣﻦ ﺣﻴﺚ ﻛﺎﻧﺖ ﻣﻮﺻﻠﺔ ﺇﱃ ﺍﳌﻄﺎﻟﺐ ﺍﳉﻠﻴﻠﺔ ،ﻭﺍﳌﻐﺎﱎ ﺍﳉﺰﻳﻠﺔ .ﰒ
ﻗﺎﻝ :ﰲ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﲬﻮﻝ؛ ﻷﺎ ﻏﲑ ﻣﺴﻠﻮﻛﺔ ﻭﻻ ﻳﻬﺘﺪﻱ ﺇﻟﻴﻬﺎ ﺃﺣﺪ ،ﻓﻄﺎﺑﻖ ﺑﲔ ﺍﻟﺮﻓﻌﺔ
ﻭﺍﳋﻤﻮﻝ .
ﻣﺎ ﺧﻠﺼﻨﻪ :ﺃﻱ ﺧﻠﺼﻦ ﻣﻦ ﺍﳌﺎﺀ ،ﻣﻦ ﺑﲔ ﺍﻟﻘﻮﺍﺋﻢ .ﻭﺭﻭﻯ :ﻣﺎ ﻛﻠﻔﻨﻪ ﺃﻱ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﻠﻔﺖ ﺍﳋﻴﻞ
ﻗﻄﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻬﺮ .ﻭﻗﺒﺎﻗﺐ :ﺍﺳﻢ ﺮ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳋﻴﻞ ﳌﺎ ﻋﱪﺕ ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﺳﻜﺮﺗﻪ ﺑﻘﻮﺍﺋﻤﻬﺎ ،ﻭﻛﺴﺮﺕ ﺷﺪﺓ ﺟﺮﻱ ﺍﳌﺎﺀ ،ﻭﺃﺿﻌﻔﺖ ﻗﻮﺗﻪ،
ﻓﺼﺎﺭ ﺍﳌﺎﺀ ﻳﻀﻌﻒ ﺟﺮﻳﻪ ،ﻛﺄﻧﻪ ﻋﻠﻴﻞ .
ﺷﺒﻪ ﺟﺮﻳﻪ ﺑﲔ ﻗﻮﺍﺋﻤﻬﺎ ﲟﺸﻲ ﺍﻟﻌﻠﻴﻞ ﰲ ﻓﺘﻮﺭ ﻭﺿﻌﻒ .
ﺘﺨﺭ ﻋﻠﻴﻪ ﺒﺎﻟﺭﺠﺎﻝ ﺴﻴﻭﻝ ﻭﺭﻋﻥ ﺒﻨﺎ ﻗﻠﺏ ﺍﻟﻔﺭﺍﺕ ﻜﺄﻨﹼﻤﺎ
ﻭﺭﻋﻦ ﺑﻨﺎ ﻗﻠﺐ ﺍﻟﻔﺮﺍﺕ :ﻳﻌﲏ ﺃﻥ ﺍﳋﻴﻞ ﺧﻮﻓﻦ ﺑﻨﺎ ﻗﻠﺐ ﺍﻟﻔﺮﺍﺕ .ﺃﻱ ﻋﱪﺗﻪ ﺑﻨﺎ ﺍﳋﻴﻞ ،ﻭﺧﺎﺿﺖ ﺩﻣﺎﺀﻩ .
ﻭﺷﺒﻪ ﺍﳓﺪﺍﺭ ﺍﳋﻴﻞ ﻓﻴﻪ ﺑﺘﺪﺍﻓﻊ ﺍﻟﺴﻴﻞ ،ﻭﺷﺒﻪ ﺍﳋﻴﻞ ﺑﺎﻟﺴﻴﻮﻝ ،ﻭﺍﻟﺮﺟﺎﻝ ﲟﺎ ﲢﻤﻠﻪ ﺍﻟﺴﻴﻮﻝ .
ﻓﻴﻘﻮﻝ :ﻛﺄﻧﻪ ﻣﺜﻞ ﺍﻟﺴﻴﻮﻝ ﺗﻘﻊ ﻣﻦ ﻣﻮﺿﻊ ﺇﱃ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻮﺍﺩﻱ .
ﺴﻭﺍﺀ ﻋﻠﻴﻪ ﻏﻤﺭﺓﹲ ﻭﻤﺴﻴﻝ ﻴﻁﺎﺭﺩ ﻓﻴﻪ ﻤﻭﺠﻪ ﻜﻝّ ﺴﺎﺒﺢٍ
ﻳﻘﻮﻝ :ﻟﺒﺴﺖ ﺧﻴﻞ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ﺑﲔ ﻫﺬﻩ ﺍﳌﻄﺎﻣﲑ ﻭﺍﻟﻮﺩﻳﺔ ،ﻣﻦ ﺳﻴﺴﺎﻁ ﺣﱴ ﺃﺗﻰ ﻣﺮﻋﺶ،
ﻭﻗﻮﻟﻪ :ﻭﻟﻠﺮﻭﻡ ﺧﻄﺐ :ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ ،ﺃﻱ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺴﲑﺓ ﻭﺍﳊﺎﻝ ﻫﺬﻩ ،ﻭﻫﻲ ﺃﻥ ﺧﻄﺒﻬﻢ ﻗﺪ
ﻋﻈﻢ ﻭﺍﺷﺘﺪ ﺃﻣﺮﻫﻢ .
ﺩﺭﻭﺍ ﺃﻥ ﻜ ﻝّ ﺍﻟﻌﺎﻟﻤﻴﻥ ﻓﻀﻭﻝ ﻓﻠﻤﺎ ﺭﺃﻭﻩ ﻭﺤﺩﻩ ﻗﺒﻝ ﺠﻴﺸﻪ
ﻳﻘﻮﻝ :ﳌﺎ ﺭﺁﻩ ﺍﻟﺮﻭﻡ ﻭﺣﺪﻩ ﻣﺘﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺟﻴﺸﻪ ،ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻛﺎﻑ ﻋﻦ ﻛﻞ ﺃﺣﺪ ،ﻭﺃﻥ ﻣﻦ ﻋﺪﺍﻩ ﺯﻳﺎﺩﺓ ﻻ
ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ.
ﻭﺃﻥ ﺤﺩﻴﺩ ﺍﻟﻬﻨﺩ ﻋﻨﻪ ﻜﻠﻴﻝ ﻭﺃﻥ ﺭﻤﺎﺡ ﺍﻟﺨﻁﹼ ﻋﻨﻪ ﻗﺼﻴﺭﺓﹲ
ﻳﻘﻮﻝ ﻋﺎﻗﺒﺔ ﻫﺬﺍ ﺍﻟﺪﻣﻞ ،ﻭﻫﻮ ﺍﻟﺼﺤﺔ ﺗﺴﻮﺀ ﺃﻋﺪﺍﺀﻙ ،ﻭﺗﺜﺒﺖ ﻓﻴﻚ ﺍﻟﺼﺤﺔ ﺩﺍﺋﻤﺎﹰ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻚ
ﻳﺰﻭﻝ ﰲ ﺃﺳﺮﻉ ﻭﻗﺖ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﻋﻠﺔ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﳝﺪﺣﻪ:
ﻭﻤﻥ ﻓﻭﻗﻬﺎ ﻭﺍﻟﺒﺄﺱ ﻭﺍﻟﻜﺭﻡ ﺍﻟﻤﺤﺽ ﺇﺫﺍ ﺍﻋﺘﻝّ ﺴﻴﻑ ﺍﻟﺩﻭﻟﺔ ﺍﻋﺘﻠﹼﺕ ﺍﻷﺭﺽ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﺻﺎﺏ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻋﻠﺔ ،ﻋﻤﺖ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ،ﻭﺍﻋﺘﻞ ﺎ ﺃﻳﻀﺎ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻜﺮﻡ؛ ﻷﻥ
ﻗﻮﺍﻡ ﺍﻟﻜﻞ ﺑﻪ .ﻭﺍﻟﺒﺄﺱ :ﺍﻟﺸﺠﺎﻋﺔ .ﻭﻣﺜﻠﻪ ﻟﻌﻠﻲ ﺑﻦ ﺍﳉﻬﻢ:
ﻋﻡ ﻤﺎ ﺨﺼﻜﻡ ﺠﻤﻴﻊ ﺍﻷﻨﺎﻡ ﻭﺇﺫﺍ ﺭﺍﺒﻜﻡ ﻤﻥ ﺍﻟﺩﻫﺭ ﺭﻴﺏ
ﺒﻌﻠﹼﺘﻪ ﻴﻌﺘﻝّ ﻓﻲ ﺍﻷﻋﻴﻥ ﺍﻟﻐﻤﺽ ؟ ﻭﻜﻴﻑ ﺍﻨﺘﻔﺎﻋﻲ ﺒﺎﻟﺭﻗﺎﺩ ﻭﺇﻨﹼﻤﺎ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺍﻋﺘﻞ ﻫﻮ ،ﱂ ﺃﻧﺘﻔﻊ ﺑﺎﻟﻨﻮﻡ ،ﻭﱂ ﺃﺟﺪ ﻟﻪ ﻟﺬﺓ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﻋﺘﻞ ﺍﻋﺘﻞ ﺍﻟﻨﻮﻡ ﰲ ﻋﻴﲏ ﺟﺰﻋﺎﹰ ﻋﻠﻴﻪ.
ﻓﺈﻨﹼﻙ ﺒﺤﺭ ﻜﻝّ ﺒﺤﺭٍ ﻟﻪ ﺒﻌﺽ ﺸﻔﺎﻙ ﺍﻟﹼﺫﻱ ﻴﺸﻔﻲ ﺒﺠﻭﺩﻙ ﺨﻠﻘﻪ
ﻳﻘﻮﻝ :ﺷﻔﺎﻙ ﺍﷲ ﺗﻌﺎﱃ ،ﻛﻤﺎ ﻳﺸﻔﻲ ﺧﻠﻘﻪ ﲜﻮﺩﻙ ،ﻓﺈﻧﻚ ﰲ ﺍﳉﻮﺩ ﲝﺮ ،ﺇﺫﺍ ﻗﻴﺴﺖ ﺍﻟﺒﺤﺎﺭ ﺇﻟﻴﻪ ﻛﺎﻧﺖ
ﺑﻌﻀﺎﹰ ﻣﻨﻪ ﻭﺟﺰﺀﺍ ﻟﻪ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻗﺪ ﻋﻮﰲ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺍﻟﺪﻣﻞ:
ﻳﻘﻮﻝ :ﻧﻈﺮ ﺍﻷﻫﻠﺔ ﺇﱃ ﻭﺟﻬﻪ ،ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﻧﺎﺋﻠﻪ ،ﻷﺎ ﺗﻘﺎﺑﻞ ﻣﻨﻪ ﺳﻌﺪﺍﹰ ﻭﺗﻜﺘﺴﺐ ﻣﻨﻪ ﻧﻮﺭﺍ ،ﻓﻨﺎﺋﻠﻪ ﻋﻢ
ﺍﻷﻫﻠﺔ ﻭﺳﺎﺋﺮ ﺍﳋﻠﻖ ،ﻭﱂ ﳜﺘﺺ ﺑﻪ ﺍﻟﺒﺸﺮ ﺩﻭﻥ ﻏﲑﻩ .
ﻴﺎ ﻤﻥ ﺸﻤﺎﺌﻠﻪ ﻓﻲ ﺩﻫﺭﻩ ﺯﻫﺭ ﻤﺎ ﺍﻟﺩﻫﺭ ﻋﻨﺩﻙ ﺇﻻ ﺭﻭﻀﺔﹲ ﺃﻨ ﻑﹲ
ﺍﻟﺮﻭﺿﺔ ﺍﻷﻧﻒ :ﺍﻟﱵ ﱂ ﺗﺮﻉ ،ﻓﻴﻜﻮﻥ ﺃﺣﺴﻦ ﳍﺎ .
ﺷﺒﻪ ﺍﻟﺪﻫﺮ ﺑﺎﻟﺮﻭﺿﺔ ،ﻭﴰﺎﺋﻠﻪ ﺑﺎﻟﺰﻫﺮ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﺮﻭﺿﺔ ﳊﺴﻨﻬﺎ .
ﻓﻼ ﺍﻨﺘﻬﻲ ﻟﻙ ﻓﻲ ﺃﻋﻭﺍﻤﻪ ﻋﻤ ﺭ ﻤﺎ ﻴﻨﺘﻬﻲ ﻟﻙ ﻓﻲ ﺃﻴﺎﻤﻪ ﻜﺭﻡ
ﺍﳍﺎﺀ ﰲ ﺃﻳﺎﻣﻪ ﻟﻠﺪﻫﺮ ،ﻭﻛﺬﻟﻚ ﰲ ﺃﻋﻮﺍﻣﻪ ﻭﻗﻮﻟﻪ :ﻓﻼ ﺍﻧﺘﻬﻰ ﺩﻋﺎﺀ ﻟﻠﻤﺪﻭﺡ .
ﻳﻘﻮﻝ :ﻟﻴﺲ ﻟﻜﺮﻣﻚ ﺎﻳﺔ ﰲ ﺍﻟﺪﻫﺮ ،ﻭﻋﻤﺮﻙ ﻳﺰﻳﺪ ﰲ ﺃﻋﻮﺍﻡ ﺍﻟﺪﻫﺮ .
ﻭﺤﻅﹼ ﻏﻴﺭﻙ ﻤﻨﻪ ﺍﻟﺸﹼﻴﺏ ﻭﺍﻟﻜﺒﺭ ﻓﺈﻥ ﺤﻅﹼﻙ ﻤﻥ ﺘﻜﺭﺍﺭﻫﺎ ﺸﺭﻑﹲ
ﻭﻗﻴﻞ :ﺍﳍﺎﺀ ﰲ ﺟﻔﻮﻧﻪ ﺗﻌﻮﺩ ﺇﱃ ﺍﳌﻠﻚ :ﺃﻱ ﻳﺴﻬﺪ ﺟﻔﻮﻥ ﺍﳌﻠﻚ ﺑﻘﺼﺪﻩ ﲞﻴﻠﻪ .ﻭﻫﻮ ﻳﺘﻮﱃ ﺃﻣﻮﺭﻩ ﺑﻨﻔﺴﻪ،
ﻭﻻ ﻳﺘﻜﻞ ﻓﻴﻬﺎ ﺇﱃ ﻛﻔﺎﻳﺔ ﻏﲑﻩ؛ ﻟﻔﻀﻞ ﻗﻮﺗﻪ ﻭﺑﻌﺪ ﳘﺘﻪ.
ﻤﺸﺭﻓﺎﹰ ﺒﻁﻌﻨﻪ ،ﻁﻌﻴﻨﻪ
ﻋﻔﻴﻑ ﻤﺎ ﻓﻲ ﺜﻭﺒﻪ ﻤﺄﻤﻭﻨﻪ
ﺃﺒﻴﺽ ﻤﺎ ﻓﻲ ﺘﺎﺠﻪ ﻤﻴﻤﻭﻨﻪ
ﺍﳌﻨﺼﻮﺑﺎﺕ ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﳊﺎﻝ .ﺇﻻ ﻗﻮﻟﻪ :ﻃﻌﻴﻨﻪ ﻓﺈﻧﻪ ﻣﻨﺼﻮﺏ ﲟﺸﺮﻑ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻃﻌﻦ ﺇﻧﺴﺎﻧﺎﹰ ﻓﺈﻧﻪ ﻳﺘﺸﺮﻑ ﺑﻄﻌﻨﻪ ،ﻷﻧﻪ ﻳﻘﺎﻝ ﻗﺪ ﻧﺎﺯﻟﻪ ﻭﺛﺒﺖ ﻟﻪ ،ﻭﻫﻮ ﻋﻔﻴﻒ ﺍﻟﻔﺮﺝ ،ﺃﺑﻴﺾ
ﺍﻟﻮﺟﻪ ،ﻣﺒﺎﺭﻙ ﻣﻴﻤﻮﻥ ﻋﻠﻰ ﻣﻦ ﺭﺁﻩ .
ﺒﺤﺭ ﻴﻜﻭﻥ ﻜ ﻝّ ﺒﺤﺭٍ ﻨﻭﻨﻪ
ﺸﻤﺱ ﺘﻤﻨﹼﻰ ﺍﻟﺸﹼﻤﺱ ﺃﻥ ﺘﻜﻭﻨﻪ
ﻗﻮﻟﻪ :ﺃﻥ ﺗﻜﻮﻧﻪ ﺍﳍﺎﺀ ﻓﻴﻪ ﺧﱪ ﻛﺎﻥ ﻭﻗﺪ ﻭﺻﻠﻪ ،ﻭﺍﻷﻭﱃ ﻓﻴﻪ ﺍﻟﻔﺼﻞ ،ﻓﻴﻘﺎﻝ :ﺃﻥ ﺗﻜﻮﻥ ﺇﻳﺎﻩ .ﻭﺫﻛﺮ
ﺍﻟﻀﻤﲑ ﰲ ﺃﻥ ﺗﻜﻮﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﻗﻮﻟﻪ :ﴰﺲ ﻷﻧﻪ ﺃﺭﺍﺩ ﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻳﻘﻮﻝ :ﻫﻮ ﲝﺮ ﰲ ﺍﳉﻮﺩ ﻭﺍﳍﻴﺒﺔ ،ﺇﺫﺍ ﻗﻴﺴﺖ ﺍﻟﺒﺤﺎﺭ ﺇﻟﻴﻪ ﻛﺎﻧﺖ ﲟﱰﻟﺔ ﺍﻟﺴﻤﻜﺔ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﻫﻮ ﴰﺲ ﰲ
ﺇﺷﺮﺍﻗﻪ ﻭﻋﻠﻮ ﳘﺘﻪ ،ﻭﻣﱰﻟﺘﻪ ﻭﺷﻬﺮﺓ ﺫﻛﺮﻩ ،ﻭﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻲ ﺗﺘﻤﲎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺜﻠﻪ .
ﺇﻥ ﺘﺩﻉ ﻴﺎ ﺴﻴﻑ ﻟﺘﺴﺘﻌﻴﻨﻪ
ﻴﺠﺒﻙ ﻗﺒﻝ ﺃﻥ ﺘﺘﻡ ﺴﻴﻨﻪ
ﺍﳍﺎﺀ ﰲ ﺳﻴﻨﻪ ﺗﻌﻮﺩ ﺇﱃ ﺳﻴﻒ .ﳜﺎﻃﺐ ﺻﺎﺣﺒﺎﹰ ﻟﻪ ،ﺃﻭ ﻧﻔﺴﻪ ،ﻓﻴﻘﻮﻝ :ﺇﻥ ﺩﻋﻮﺗﻪ ﻭﻗﻠﺖ ﻳﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ،
ﺗﺴﺘﻌﲔ ﺑﻪ ﺃﺟﺎﺑﻚ ﻗﺒﻞ ﺃﻥ ﺗﻠﻔﻆ ﺑﺎﻟﺴﲔ ،ﻣﻦ ﻳﺎ ﺳﻴﻒ .
ﻭﻗﻴﻞ :ﻫﻮ ﺧﻄﺎﺏ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ :ﺃﻱ ﺇﻥ ﺩﻋﻮﺕ ﺳﻴﻔﻚ ﻟﺘﺴﺘﻌﲔ ﺑﻪ ﺃﺟﺎﺑﻚ ﻗﺒﻞ ﺇﲤﺎﻡ ﺍﻟﺴﲔ ﻣﻨﻪ .
ﺃﺩﺍﻡ ﻤﻥ ﺃﻋﺩﺍﺌﻪ ﺘﻤﻜﻴﻨﻪ
ﻤﻥ ﺼﺎﻥ ﻤﻨﻬﻡ ﻨﻔﺴﻪ ﻭﺩﻴﻨﻪ
ﻭﻗﻴﻞ :ﳌﺎ ﺳﻮﻯ ﺑﲔ ﺍﻟﺒﺤﺮ ﻭﺑﲔ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺴﻜﻮﻥ ﻓﻀﻠﻪ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﻓﻘﺎﻝ :ﻣﺎ
ﻳﻔﻌﻠﻪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﰲ ﺣﺎﻟﱵ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺴﻜﻮﻥ ،ﻓﻬﻮ ﻋﻦ ﻗﺼﺪ ﻭﺇﺭﺍﺩﺓ ،ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺒﺤﺮ ﻻ ﻳﻜﻮﻥ ﻋﻦ
ﻗﺼﺪ ﻭﺇﺭﺍﺩﺓ ،ﻭﻟﻴﺲ ﺇﻏﻨﺎﺀ ﺍﻟﺒﺤﺮ ﻣﻦ ﻳﻘﺼﺪﻩ .ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﺭ ﻋﻦ ﻗﺼﺪ ،ﻭﻛﺬﻟﻚ ﺇﻫﻼﻛﻪ ﰲ ﺣﺎﻝ
ﺍﻻﺿﻄﺮﺍﺏ ،ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ :ﻳﻌﺜﺮ ﺑﺎﻟﻔﱴ ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﻏﻔﻠﺔ ﻻ ﻋﻦ ﻗﺼﺪ ﻭﻋﻤﺪ .
ﺘﻔﺎﺭﻗﻪ ﻫﻠﻜﻰ ،ﻭﺘﻠﻘﺎﻩ ﺴﺠﺩﺍﹰ ﺘﻅﻝّ ﻤﻠﻭﻙ ﺍﻷﺭﺽ ﺨﺎﺸﻌﺔﹰ ﻟﻪ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳌﻠﻮﻙ ﲣﺸﻊ ﻟﻪ ،ﻓﺈﺫﺍ ﻟﻘﻴﺘﻪ ﺳﺠﺪﺕ ﻟﻪ ،ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ﻓﻔﻲ ﻗﻠﻮﻢ ﻣﻦ ﺍﳋﻮﻑ
ﻭﺍﳍﻴﺒﺔ ﻣﺎ ﻳﻘﻮﻡ ﳍﻢ ﻣﻘﺎﻡ ﺍﳍﻼﻙ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﻪ ﺣﻘﻴﻘﺔ ﺍﳍﻼﻙ .ﻳﻌﲏ ﺇﺫﺍ ﻓﺎﺭﻗﻮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻌﺼﻴﺎﻥ ﺃﻫﻠﻜﻬﻢ .
ﻭﻴﻘﺘﻝ ﻤﺎ ﺘﺤﻴﻲ ﺍﻟﺘﹼﺒﺴﻡ ﻭﺍﻟﺠﺩﺍ ﻭﺘﺤﻴﻲ ﻟﻪ ﺍﻟﻤﺎﻝ ﺍﻟﺼﻭﺍﺭﻡ ﻭﺍﻟﻘﻨﺎ
ﺍﳉﺪﺍ ،ﻭﺍﳉﺪﻭﻯ :ﺍﻟﻌﻄﻴﺔ .
ﻳﻘﻮﻝ :ﻳﻐﻨﻢ ﺍﻷﻣﻮﺍﻝ ﺑﺎﻟﺴﻴﻮﻑ ﻭﺍﻟﺮﻣﺎﺡ ،ﰒ ﻳﻬﺒﻬﺎ ﺑﺘﺒﺴﻤﻪ ﻭﺟﺪﻭﺍﻩ .ﻭﻗﻮﻟﻪ :ﺑﺎﻟﺘﺒﺴﻢ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻻ
ﳝﻜﻦ ﺃﻥ ﻳﺆﺧﺬ ﻣﻨﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﻬﺮ .ﻭﻣﺜﻠﻪ ﻷﰊ ﲤﺎﻡ:
ﺃﻏﺎﺭﺕ ﻋﻠﻴﻬﻡ ﻓﺎﺤﺘﻭﺘﻪ ﺍﻟﺼﻨﺎﺌﻊ ﺇﺫﺍ ﻤﺎ ﺃﻏﺎﺭﻭﺍ ﻓﺎﺤﺘﻭﻭﺍ ﻤﺎﻝ ﻤﻌﺸ ﺭٍ
ﻴﺭﻯ ﻗﻠﺒﻪ ﻓﻲ ﻴﻭﻤﻪ ﻤﺎ ﺘﺭﻯ ﻏﺩﺍ ﺫﻜﻲ ﺘﻅﻨﹼﻴﻪ ﻁﻠﻴﻌﺔ ﻋﻴﻨﻪ
ﻳﻘﻮﻝ :ﳌﺎ ﻋﺠﺰ ﻋﻦ ﺍﳌﻘﺎﺗﻠﺔ ﻛﺎﻧﺖ ﲢﻤﻠﻪ ﺍﻟﻌﺼﺎ ﰲ ﺍﻟﺪﻳﺮ؛ ﻷﻧﻪ ﻗﺪ ﺿﻌﻒ ﻭﻣﺮﺽ ﺧﻮﻓﺎﹰ ،ﻭﺃﻇﻬﺮ ﺍﻟﺘﻮﺑﺔ،
ﻭﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻻ ﻳﺮﺿﻲ ﺃﻥ ﳛﻤﻠﻪ ﺍﻟﻔﺮﺱ ﺍﻷﺷﻘﺮ ﺍﻷﺟﺮﺩ ،ﻷﻧﻪ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﻝ :ﻳﻜﻮﻥ ﺃﺻﱪ ﻋﻠﻰ
ﺍﻟﺴﲑ .
ﺠﺭﻴﺤﺎﹰ ﻭﺨﻠﹼﻰ ﺠﻔﻨﻪ ﺍﻟ ﻨﹼﻘﻊ ﺃﺭﻤﺩﺍ ﻭﻤﺎ ﺘﺎﺏ ﺤﺘﹼﻰ ﻏﺎﺩﺭ ﺍﻟﻜﺭ ﻭﺠﻬﻪ
ﻳﻘﻮﻝ :ﱂ ﻳﺘﺐ ﺍﺧﺘﻴﺎﺭﺍﹰ ﻭﺯﻫﺪﺍﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻜﻦ ﳌﺎ ﺗﺮﻛﺖ ﻭﺟﻬﻪ ﺟﺮﳛﺎﹰ ،ﻭﺃﺳﺮﺕ ﺍﺑﻨﻪ ،ﻭﺟﻌﻞ ﺍﻟﻐﺒﺎﺭ ﻋﻴﻨﻪ
ﺃﺭﻣﺪ ،ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﺘﺮﻫﺐ .
ﺘﺭﻫﺒﺕ ﺍﻷﻤﻼﻙ ﻤﺜﻨﻰ ﻭﻤﻭﺤﺩﺍ ﻓﺈﻥ ﻜﺎﻥ ﻴﻨﺠﻲ ﻤﻥ ﻋﻠﻲ ﺘﺭﻫﺏ
ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﻛﻞ ﻣﻦ ﻳﺘﺮﻫﺐ ﻳﻨﺠﻮ ﻣﻦ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻓﺈﻥ ﲨﻴﻊ ﺍﳌﻠﻮﻙ ﻳﺘﺮﻫﺒﻮﻥ ﺍﺛﻨﲔ ﺍﺛﻨﲔ ،ﻭﻭﺍﺣﺪﺍﹰ
ﻭﺍﺣﺪﺍﹰ ﻭﻣﺜﲎ ﻭﻣﻮﺣﺪ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .
ﻴﻌﺩ ﻟﻪ ﺜﻭﺒﺎﹰ ﻤﻥ ﺍﻟﺸﹼﻌﺭ ﺃﺴﻭﺩﺍ ﻭﻜﻝّ ﺍﻤﺭﺉٍ ﻓﻲ ﺍﻟﺸﹼﺭﻕ ﻭﺍﻟﻐﺭﺏ ﺒﻌﺩﻫﺎ
ﻭﻛﻞ ﺍﻣﺮﺉ ﺑﻌﺪﻫﺎ :ﺃﻱ ﺑﻌﺪ ﺣﺎﻟﺔ ﺍﻟﺪﻣﺴﺘﻖ .ﻭﻗﻴﻞ :ﺑﻌﺪ ﺍﻟﻮﻗﻌﺔ ﻭﺍﳍﺎﺀ ﰲ ﻟﻪ ﻻﻣﺮﺉ ،ﺃﻱ ﻳﻌﺪ ﻟﻨﻔﺴﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﻳﻨﺠﻴﻪ ﺗﺮﻫﺒﻪ ،ﻓﻜﻞ ﺃﺣﺪ ﺑﻌﺪ ﻫﺬﺍ -ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ -ﳚﻌﻞ ﻟﻨﻔﺴﻪ ﻣﺴﺤﺎﹰ ﺃﺳﻮﺩﺍﹰ
ﻟﻴﻠﺒﺴﻪ .ﻳﻌﲏ ﻻ ﻳﻨﻔﻌﻪ ﺫﻟﻚ .
ﻭﻋﻴﺩ ﻟﻤﻥ ﺴﻤﻰ ﻭﻀﺤﻰ ﻭﻋﻴﺩﺍ ﻫﻨﻴﺌﺎﹰ ﻟﻙ ﺍﻟﻌﻴﺩ ﺍﻟﹼﺫﻱ ﺃﻨﺕ ﻋﻴﺩﻩ
ﻭﻤﻥ ﻟﻙ ﺒﺎﻟﺤﺭ ﺍﻟﹼﺫﻱ ﻴﺤﻔﻅ ﺍﻟﻴﺩﺍ ؟ ! ﻭﻤﺎ ﻗﺘﻝ ﺍﻷﺤﺭﺍﺭ ﻜﺎﻟﻌﻔﻭ ﻋﻨﻬﻡ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻗﺪﺭﺕ ﻋﻠﻰ ﺣﺮ ﻓﻌﻔﻮﺕ ﻋﻨﻪ ،ﻓﻜﺄﻧﻚ ﻗﺘﻠﺘﻪ؛ ﻷﻧﻪ ﻻ ﻳﻘﺪﺭ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﳏﺎﺭﺑﺘﻚ ،ﺣﻴﺎﺀً ﻣﻦ
ﺇﺣﺴﺎﻧﻚ ﺇﻟﻴﻪ؛ ﻭﻟﻜﻦ ﺃﻳﻦ ﺫﻟﻚ ﺍﳊﺮ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﻟﻨﻌﻤﺔ ﻭﻳﺸﻜﺮﻫﺎ ؟! ﻭﻗﻮﻟﻪ :ﻭﻣﻦ ﻟﻚ ﺃﻱ ﻣﻦ ﻳﻄﻠﺐ
ﻟﻚ ﺍﳊﺮ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﻟﻴﺪ .
ﻭﺇﻥ ﺃﻨﺕ ﺃﻜﺭﻤﺕ ﺍﻟﻠﹼﺌﻴﻡ ﺘﻤﺭﺩﺍ ﺇﺫﺍ ﺃﻨﺕ ﺃﻜﺭﻤﺕ ﺍﻟﻜﺭﻴﻡ ﻤﻠﻜﺘﻪ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﻛﺮﻣﺖ ﺍﻟﻜﺮﱘ ﻭﺃﺣﺴﻨﺖ ﺇﻟﻴﻪ ،ﻓﻘﺪ ﻣﻠﻜﺘﻪ ﺑﺈﺣﺴﺎﻧﻚ ،ﻭﺻﺎﺭ ﻋﺒﺪﻙ ،ﻭﺇﺫﺍ ﺃﻛﺮﻣﺖ ﺍﻟﻠﺌﻴﻢ
ﻛﻔﺮ ﻧﻌﻤﺘﻚ ،ﻭﱂ ﻳﺸﻜﺮ ﺇﺣﺴﺎﻧﻚ ! ﻭﻇﻦ ﺃﻧﻚ ﺃﻛﺮﻣﺘﻪ ﺧﻮﻓﺎﹰ ﻣﻨﻪ ،ﻓﺘﻤﺮﺩ ﻋﻨﺪ ﺍﻹﺣﺴﺎﻥ ﻟﻠﺆﻡ ﻃﺒﻌﻪ .
ﻭﻭﻀﻊ ﺍﻟﻨﹼﺩﻯ ﻓﻲ ﻤﻭﻀﻊ ﺍﻟﺴﻴﻑ ﺒﺎﻟﻌﻼ ﻤﻀﺭ ،ﻜﻭﻀﻊ ﺍﻟﺴﻴﻑ ﻓﻲ ﻤﻭﻀﻊ ﺍﻟﻨﹼﺩﺍ
ﻳﻘﻮﻝ :ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺴﻴﻒ ،ﻣﺜﻞ ﺍﻹﺳﺎﺀﺓ ﺇﱃ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻹﺣﺴﺎﻥ ،ﰲ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ
ﻣﻨﻬﻤﺎ ﻳﻘﺪﺡ ﺑﺎﻟﻌﻼ ﻭﻳﻀﺮ ﺑﺎﳌﻠﻚ ﻭﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺗﻌﺮﻳﺾ ﺑﺎﳋﻠﻴﻔﺔ .
ﻳﻘﻮﻝ :ﺇﺫﻋﺎﻧﻚ ﻟﻪ ﻣﻊ ﻗﺪﺭﺗﻚ ﻋﻠﻴﻪ ،ﺣﻜﻢ ﻣﻮﺿﻮﻉ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ،ﻷﻧﻪ ﻻ ﻳﻌﺮﻑ ﺣﻖ ﺫﻟﻚ ،ﻭﻳﻌﺪ
ﺫﻟﻚ ﻳﺪﺍﹰ ﻋﻠﻴﻪ .ﻭﻣﺜﻠﻪ ﻵﺧﺮ:
ﻓﻜ ﻝّ ﺇﺤﺴﺎﻨﻪ ﺫﻨﻭﺏ ﻤﻥ ﻟﻡ ﻴﻜﻥ ﻟﻠﻭﺼﺎﻝ ﺃﻫ ﻼﹰ
ﻜﻤﺎ ﻓﻘﺘﻬﻡ ﺤﺎﻻﹰ ﻭﻨﻔﺴﺎﹰ ﻭﻤﺤﺘﺩﺍ ﻭﻟﻜﻥ ﺘﻔﻭﻕ ﺍﻟﻨﹼﺎﺱ ﺭﺃﻴﺎﹰ ﻭﺤﻜﻤ ﺔﹰ
ﻭﺃﻨﻌﻠﺕ ﺃﻓﺭﺍﺴﻲ ﺒﻨﻌﻤﺎﻙ ﻋﺴﺠﺩﺍ ﺘﺭﻜﺕ ﺍﻟﺴﺭﻯ ﺨﻠﻔﻲ ﻟﻤﻥ ﻗﻝّ ﻤﺎﻟﻪ
ﻳﻘﻮﻝ :ﺃﻏﻨﻴﺘﲏ ﺑﻌﻄﺎﻳﺎﻙ ،ﺣﱴ ﻗﻌﺪﺕ ﻋﻦ ﺍﻟﺴﺮﻯ ﻃﻠﺒﺎﹰ ﻟﻠﻐﲎ ،ﻭﺗﺮﻛﺖ ﺍﻟﺴﺮﻯ ﳌﻦ ﻫﻮ ﻗﻠﻴﻞ ﺍﳌﺎﻝ ،ﻭﻛﺜﺮ
ﱄ ﺍﻟﺬﻫﺐ ﺣﱴ ﺃﻧﻌﻠﺖ ﺑﻪ ﺧﻴﻠﻲ .ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﻴﻞ ﰲ ﺍﳌﺜﻞ :ﻣﻦ ﻛﺜﺮ ﺫﻫﺒﻪ ﻃﻠﻲ ﺑﻪ ﺍﺳﺘﻪ ﻭﻗﻴﻞ :ﺇﻥ ﺳﻴﻒ
ﺍﻟﺪﻭﻟﺔ ﻛﺎﻥ ﻭﻫﺐ ﻟﻪ ﻓﺮﺳﺎﹰ ﻣﻨﻌﻼﹰ ﺑﺎﻟﺬﻫﺐ ﻓﺬﻛﺮﻩ .
ﻭﻤﻥ ﻭﺠﺩ ﺍﻹﺤﺴﺎﻥ ﻗﻴﺩﺍﹰ ﺘﻘﻴﺩﺍﹰ ﻭﻗﻴﺩﺕ ﻨﻔﺴﻲ ﻓﻲ ﺫﺭﺍﻙ ﻤﺤﺒ ﺔﹰ
ﳏﺒﺔﹰ :ﻧﺼﺐ ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ .
ﻴﻘﻭﻝ :ﺃﺤﺴﻨﺕ ﺇﻟﻲ ،ﻓﺄﻗﻤﺕ ﻋﻨﺩﻙ ،ﻭﺼﺎﺭ ﺇﺤﺴﺎﻨﻙ ﻟﻲ ﻗﻴﺩﺍﹰ ﻴﻤﻨﻌﻨﻲ ﻋﻥ ﺍﻷﺴﻔﺎﺭ .
ﻭﻜﻨﺕ ﻋﻠﻰ ﺒﻌ ٍﺩ ﺠﻌﻠﻨﻙ ﻤﻭﻋﺩﺍ ﺇﺫﺍ ﺴﺄﻝ ﺍﻹﻨﺴﺎﻥ ﺃﻴﺎﻤﻪ ﺍﻟﻐﻨﻰ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻃﻠﺐ ﺃﺣﺪ ﻣﻦ ﺍﻷﻳﺎﻡ ﺃﻥ ﺗﻌﻴﻨﻪ ،ﻭﻛﻨﺖ ﺑﻌﻴﺪﺍﹰ ﻋﻨﻪ .ﻗﺎﻟﺖ ﻟﻪ ﺍ ﻷﻳﺎﻡ :ﺇﺫﺍ ﺑﻠﻐﺖ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ
ﺍﺳﺘﻐﻨﻴﺖ .ﻭﻗﻮﻟﻪ :ﻭﻛﻨﺖ ﻋﻠﻰ ﺑﻌﺪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻣﻦ ﺍﻷﻳﺎﻡ ﺇﳕﺎ ﻳﻜﻮﻥ ﳌﻦ ﺑﻌﺪ ﻋﻨﻚ ،ﻓﺄﻣﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﻛﻤﻚ ﻭﺗﻘﺒﻴﻠﻪ ،ﻣﻜﺎﻥ ﺗﺘﻤﲎ ﺍﻟﺸﻔﺎﻩ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ،ﻭﺗﺮﻳﺪ ﺍﳌﻠﻮﻙ ﺗﻘﺒﻴﻠﻪ ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﺼﻠﻮﻥ
ﺇﻟﻴﻪ.
ﻋﻠﻴﻙ ،ﻭﻟﻜﻥ ﻟﻡ ﻴﺨﺏ ﻟﻙ ﺴﺎﺌﻝ ﻓﻤﺎ ﺒﻠﹼﻐﺘﻪ ﻤﺎ ﺃﺭﺍﺩ ﻜﺭﺍﻤ ﺔﹲ
ﻛﺮﺍﻣﺔ :ﻓﺎﻋﻞ ﺑﻠﻐﺘﻪ ،ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﺍﳍﺎﺀ ﻭﺍﻟﺜﺎﱐ ﻣﺎ .
ﻳﻘﻮﻝ :ﱂ ﻳﺒﻠﻎ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﻣﺎ ﺑﻠﻐﻪ ﻣﻦ ﺗﻘﺒﻴﻞ ﻛﻤﻚ ﻛﺮﺍﻣﺘﻪ ﻋﻠﻴﻚ؛ ﻷﻧﻪ ﻛﺎﻓﺮ ﻭﺃﻧﺖ ﺗﺒﻐﻀﻪ ﻭﺗﺴﺘﺨﻒ
ﺑﻪ ،ﻭﻟﻜﻦ ﳌﺎ ﺳﺄﻟﻚ ﺃﻥ ﲤﻜﻨﻪ ﻣﻦ ﺫﻟﻚ ﱂ ﲣﻴﺒﻪ ،ﺇﺫ ﻋﺎﺩﺗﻚ ﺃﻻ ﲣﻴﺐ ﺳﺎﺋﻠﻚ .
ﺇﻟﻴﻙ ﺍﻟﻌﺩﻯ ﻭﺍﺴﺘﻨﻅﺭﺘﻪ ﺍﻟﺠﺤﺎﻓﻝ ﻭﺃﻜﺒﺭ ﻤﻨﻪ ﻫﻤﺔﹰ ﺒﻌﺜﺕ ﺒﻪ
ﺭﻭﻯ :ﺃﻛﱪ ﺑﺎﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ .
ﻓﺎﻟﺮﻓﻊ :ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﺍﳌﺒﺎﻟﻐﺔ ﻭﺍﳌﻌﲎ :ﻋﻠﻰ ﺃﻥ ﳘﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺒﲑﺓ ﰲ ﻗﺪﻭﻣﻪ ﻋﻠﻴﻚ ،ﻓﺄﻛﱪ
ﳘﺔ ﻣﻨﻪ ،ﺍﻟﻌﺪﻯ ﺣﻴﺚ ﺑﻌﺜﻮﺍ ﺑﻪ ﺇﻟﻴﻚ ،ﻭﺳﺄﻟﻮﻩ ﺃﻥ ﻳﺆﺧﺮ ﻋﻨﻬﻢ ﺍﻟﻘﺘﺎﻝ؛ ﻟﺸﻐﻠﻪ ﺇﻳﺎﻙ ﻋﻨﻬﻢ ،ﻭﺍﻻﺳﺘﻨﻈﺎﺭ:
ﻃﻠﺐ ﺍﻟﻨﻈﺮ ،ﻭﻫﻮ ﺍﻟﺘﺄﺧﲑ .
ﻭﺍﻟﻨﺼﺐ :ﳛﺘﻤﻞ ﻣﻌﻨﻴﲔ :ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﲰﺎﹰ ﻛﺎﻷﻭﻝ ﻭﻣﻌﻨﺎﻩ :ﺭﺏ ﺭﺳﻮﻝ ﺃﻛﱪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ
ﳘﺔ ،ﻭﺃﻋﻠﻰ ﻣﻨﻪ ﻗﺪﺭﺍﹰ ،ﺟﺎﺀﻙ ﺭﺳﻮﻻﹰ ،ﻭﺍﺳﺘﻨﻈﺮﺗﻪ ﺍﳉﺤﺎﻓﻞ ،ﻛﻤﺎ ﺍﺳﺘﻨﻈﺮﺕ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ،ﰒ ﺭﺟﻊ ﺇﻟﻴﻬﻢ
ﻭﻫﻮ ﻳﻌﺬﳍﻢ ﻋﻠﻰ ﳐﺎﻟﻔﺘﻬﻢ ﺃﻣﺮﻙ .ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻣﻦ ﲤﺎﻣﻪ .
ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﱪ ﻓﻌﻼﹰ ﻣﺎﺿﻴﺎﹰ ،ﻭﻓﺎﻋﻠﻪ ﺍﻟﻌﺪﻯ ﻭﳘﺔ ﻣﻔﻌﻮﻟﻪ .ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﻟﻌﺪﻯ ﺃﻛﱪﻭﺍ
ﻭﺍﺳﺘﻌﻈﻤﻮﺍ ﳘﺔﹰ ﺑﻌﺜﺖ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺇﻟﻴﻚ ،ﻭﺃﻗﺪﻣﺘﻪ ﻋﻠﻰ ﺍﻟﺪﻧﻮ ﻣﻨﻚ ،ﻭﺍﺳﺘﻨﻈﺮﺕ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﳉﺤﺎﻓﻞ
ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ
ﻭﻋﺎﺩ ﺇﻟﻰ ﺃﺼﺤﺎﺒﻪ ﻭﻫﻭ ﻋﺎﺫﻝ ﻓﺄﻗﺒﻝ ﻤﻥ ﺃﺼﺤﺎﺒﻪ ﻭﻫﻭ ﻤﺭﺴﻝٌ
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺟﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺭﺳﻮ ﻻﹰ ،ﰒ ﻋﺎﺩ ﺇﻟﻴﻬﻢ ﻳﻌﺬﳍﻢ ﻋﻠﻰ ﺗﺮﻙ ﻃﺎﻋﺘﻚ؛ ﳌﺎ ﺭﺁﻩ ﻣﻦ ﻋﻈﻢ
ﺷﺄﻧﻚ .
ﻳﻘﻮﻝ :ﺃﻧﺖ ﻛﺮﱘ ﲝﻴﺚ ﻟﻮ ﺳﺄﻟﻚ ﺳﺎﺋﻞ ﰲ ﺷﺪﺓ ﺍﳊﺮﺏ ﻓﺮﺳﻚ ﺍﻟﺬﻱ ﺃﻧﺖ ﺭﺍﻛﺒﻪ ،ﻟﱰﻟﺖ ﻋﻨﻪ ﻭﻭﻫﺒﺘﻪ
ﻟﻪ !
ﻭﻻ ﺘﻌﻁﻴﻥ ﺍﻟﻨﹼﺎﺱ ﻤﺎ ﺃﻨﺎ ﻗﺎﺌﻝ ﺃﺫﺍ ﺍﻟﺠﻭﺩ ﺃﻋﻁ ﺍﻟﻨﹼﺎﺱ ﻤﺎ ﺃﻨﺕ ﻤﺎﻟﻙ
ﺃﺫﺍ ﺍﳉﻮﺩ :ﺃﻱ ﻳﺎ ﺫﺍ ﺍﳉﻮﺩ ،ﻭﺍﻷﻟﻒ ﻟﻠﻨﺪﻯ .
ﻳﻘﻮﻝ :ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﺃﻗﻮﻟﻪ ﻻ ﻳﺸﺮﻛﲏ ﻓﻴﻪ ﺃﺣﺪ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻻ ﺗﻘﺒﻞ ﻣﻨﻬﻢ .
ﻳﻘﻮﻝ :ﻳﺎ ﺫﺍ ﺍﳉﻮﺩ ﺃﻋﻂ ﺍﻟﻨﺎﺱ ﻣﺎ ﺃﻧﺖ ﻣﺎﻟﻚ ﻣﻦ ﺍﳌﺎﻝ ،ﻭﻻ ﺗﻌﻄﻬﻢ ﻣﺎ ﺍﺧﺘﺺ ﺑﻪ .ﻣﻦ ﺍﻟﻘﺼﺪ ﳌﻜﺎﻥ
ﻳﺴﺮﻗﻮﻧﻪ ﻣﻦ ﺷﻌﺮﻱ ﰲ ﻣﺪﺍﺋﺤﻚ ،ﻭﻻ ﺗﻌﻄﻬﻢ ﻋﻠﻴﻪ ﺍﳉﺎﺋﺰﺓ ،ﻓﺈﱐ ﺃﻧﺎ ﺍﻟﻘﺎﺋﻞ ﻟﺬﻟﻚ ﰲ ﺍﳊﻘﻴﻘﺔ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻻ ﲤﻜﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻣﻜﺎﺭﻣﻚ ﺍﻟﱵ ﺃﺫﻛﺮﻫﺎ ﰲ ﺷﻌﺮﻱ ،ﺑﻞ ﻛﻦ ﺃﺑﺪﺍﹰ ﻣﺘﻔﺮﺩﺍﹰ ﺎ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﻻ ﲢﻤﻠﲏ ﻋﻠﻰ ﻣﺪﺡ ﻏﲑﻙ ،ﻓﺘﻜﻮﻥ ﻗﺪ ﺗﺮﻛﺖ ﺷﻌﺮﻱ ﻟﻠﻨﺎﺱ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﻻ ﲤﻜﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﻌﺮﻱ ﻓﻴﺴﺮﻗﻮﺍ ﻣﻌﺎﻧﻴﻪ ﻭﻳﻔﺴﺪﻭﻩ .
ﻭﻫﺬﺍ ﻻ ﻣﻌﲎ ﻟﻪ ،ﺇﺫ ﻻ ﻣﻌﲎ ﻟﺴﺆﺍﻟﻪ ﺇﻳﺎﻩ ﺳﺘﺮ ﺷﻌﺮﻩ ،ﻭﻣﻨﻌﻬﻢ ﻣﻦ ﺳﺮﻗﺔ ﻣﻌﺎﻧﻴﻪ؛ ﻷﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺳﺆﺍﻻﹰ
ﻟﻜﺘﻤﺎﻥ ﻓﻀﻠﻪ ،ﻭﻃﻠﺒﺎﹰ ﻹﺧﻔﺎﺀ ﺫﻛﺮﻩ .
ﻀﻌﻴﻑﹲ ﻴﻘﺎﻭﻴﻨﻲ ﻗﺼﻴﺭ ﻴﻁﺎﻭﻝ ؟ ! ﺃﻓﻲ ﻜﻝّ ﻴﻭﻡٍ ﺘﺤﺕ ﻀﺒﻨﻲ ﺸﻭﻴﻌ ﺭ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺭﺍﻡ ﻣﺮﺍﻣﺎﹰ ﺑﻌﻴﺪﺍﹰ ﺳﻬﻞ ﻋﻠﻴﻪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺇﺫﺍ ﺩﺧﻞ ﺍﳊﺮﺏ ﻭﺍﻟﺘﺜﻢ ﺑﻐﺒﺎﺭ ﺧﻴﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻴﺪﺍ
ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻩ .
ﻭﻟﻴﺱ ﻟﻬﺎ ﻭﻗﺘﺎﹰ ﻋﻥ ﺍﻟﺠﻭﺩ ﺸﺎﻏﻝ ﺘﺩﺒﺭ ﺸﺭﻕ ﺍﻷﺭﺽ ﻭﺍﻟﻐﺭﺏ ﻜﻔﹼﻪ
ﺭﻭﻯ :ﻭﻗﺘﺎﹰ ﻧﺼﺒﺎﹰ ﻋﻠﻰ ﺍﻟﻈﺮﻑ .ﻭﺭﻭﻯ :ﻭﻗﺖ ﻓﻴﻜﻮﻥ ﺍﺳﻢ ﻟﻴﺲ ﻭﺷﺎﻏﻞ ﺻﻔﺘﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﻔﻪ ﺗﺪﺑﺮ ﺷﺮﻕ ﺍﻷﺭﺽ ﻭﻏﺮﺎ ،ﻭﻻ ﻳﺸﻐﻠﻬﺎ ﻋﻦ ﺍﳉﻮﺩ ﺷﺎﻏﻞ ﻭﻗﺘﺎﹰ ﻳﻌﲏ ﺃﻧﻪ ﻣﻊ ﺷﻐﻠﻪ ﺑﺘﺪﺑﺮ
ﺍﻷﺭﺽ ،ﻻ ﻳﺸﺘﻐﻞ ﻋﻦ ﺍﳉﻮﺩ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ،ﻭﻋﻠﻰ ﺍﻟﺮﻓﻊ :ﺃﻧﻪ ﳝﻠﻚ ﺍﻷﺭﺽ ،ﻭﻟﻴﺲ ﻭﻗﺖ ﻳﺸﻐﻠﻪ ﻋﻦ
ﺍﳉﻮﺩ .
ﻓﻤﻥ ﻓﺭ ﺤﺭﺒﺎﹰ ﻋﺎﺭﻀﺘﻪ ﺍﻟﻐﻭﺍﺌﻝ ﻴﺘﹼﺒﻎ ﻫﺭﺍﺏ ﺍﻟﺭﺠﺎﻝ ﻤﺭﺍﺩﻩ
ﺍﻟﻐﻮﺍﺋﻞ :ﺍﻟﺪﻭﺍﻫﻲ ،ﻭﻫﻲ ﲨﻊ ﻏﺎﺋﻠﺔ ،ﻭﻓﺎﻋﻞ ﻳﺘﺒﻊ :ﺿﻤﲑ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .ﻭﺣﺮﺑﺎﹰ :ﻧﺼﺐ ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ،
ﻭﻗﻴﻞ :ﺃﺻﻠﻪ ﻣﻦ ﺣﺮﺏ ﻓﺤﺬﻑ ﻣﻦ ﻭﻧﺼﺒﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﳚﻌﻞ ﻣﺮﺍﺩﻩ ﻃﺎﻟﺒﺎﹰ ﻟﻜﻞ ﻣﻦ ﻫﺮﺏ ﻣﻨﻪ ،ﻓﻤﻦ ﻓﺮ ﻣﻨﻪ ﺧﻮﻓﺎﹰ ﻣﻦ ﳏﺎﺭﺑﺘﻪ ،ﻋﺎﺭﺿﺘﻪ
ﻳﻘﻮﻝ :ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺃﻥ ﻳﺮﻯ ﺷﻴﺌﺎﹰ ﻣﻜﺮﻭﻫﺎﹰ ﺗﻘﺬﻯ ﺑﻪ ﻋﻴﻨﻴﻪ ،ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﺭﺃﺗﻪ ﺧﻠﺔ ﺍﻹﻧﺴﺎﻥ :ﺃﻱ ﻓﻘﺮﻩ
ﻭﺣﺎﺟﺘﻪ ﻓﺮﺕ ﺍﳋﻠﺔ ﻣﻨﻪ ﻭﺑﻌﺪﺕ .
ﻓﻜﺄﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﺒﻴﺖ؛ ﻷﻥ ﺍﻟﺸﺎﻋﺮ .ﻗﺎﻝ :ﺭﺁﻯ ﺧﻠﱵ ﻓﻜﺎﻧﺖ ﰲ ﻋﻴﻨﻴﻪ ﻛﺎﻟﻘﺬﻯ ﺣﱴ
ﺃﺯﳍﺎ ﻋﲏ :ﺃﻱ ﱂ ﻳﺰﻝ ﻳﺘﺄﱂ ﺎ ﺣﱴ ﺃﺯﺍﳍﺎ ،ﻛﻤﺎ ﻳﺘﺄﱂ ﻣﻦ ﺗﺴﻘﻂ ﰲ ﻋﻴﻨﻪ ﺍﻟﻘﺬﺍﺓ .
ﻭﻫﻮ ﻳﻘﻮﻝ :ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺃﻥ ﻳﺮﻯ ﺷﻴﺌﺎﹰ ﻳﺆﱂ ﻋﻴﻨﻴﻪ ،ﻓﻬﻮ ﻳﺰﻳﻞ ﺧﻠﺔ ﻗﺎﺻﺪﻩ ﻗﺒﻞ ﺃﻥ ﻳﺮﺍﻩ ﻭﻳﻘﺬﻯ ﻫﻮ ﺎ .
ﻓﺈﻥ ﻨﺩﺍﻩ ﺍﻟﻐﻤﺭ ﺴﻴﻔﻲ ﻭﺩﻭﻟﺘﻲ ﺠﺯﻯ ﺍﻟﻠﹼﻪ ﻋﻨﹼﻲ ﺴﻴﻑ ﺍﻟﺩﻭﻟﺔ ﻫﺎﺸﻡٍ
ﻳﻘﻮﻝ :ﻗﺪ ﺃﺻﺒﺢ ﺟﻮﺩﻩ ﱄ ﺳﻴﻔﺎﹰ ﺃﺻﻮﻝ ﺑﻪ ﻋﻠﻰ ﺣﻮﺍﺩﺙ ﺍﻟﺪﻫﺮ ،ﻭﺩﻭﻟﱵ ﺣﺴﻨﺖ ﻣﻌﻬﺎ .ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﲏ
ﰲ ﺇﺣﺴﺎﻧﻪ ﻋﻠﻲ ﻭﺇﺳﺪﺍﺋﻪ ﺍﻟﻨﻌﻢ ﺇﱄ .ﻭﺍﻟﻐﻤﺮ :ﺍﻟﻜﺜﲑ .
ﻳﻘﻮﻝ :ﺇﻥ ﻧﺪﻯ ﻛﻔﻴﻚ ﻭﻧﺴﺒﻚ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﻫﺆﻻﺀ ،ﻗﺎﻡ ﳍﻢ ﻣﻘﺎﻡ ﻣﻦ ﻳﻘﺎﺗﻞ ﻋﻦ ﺣﺮﳝﻬﻢ ﺣﲔ ﻓﺮﻭﺍ ﻭﺇﳕﺎ
ﺃﺛﺒﺖ ﳍﻢ ﻗﺮﺏ ﺍﻟﻨﺴﺐ؛ ﻷﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﻫﻢ ،ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺃﺻﻞ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ ﻭﻗﺪ
ﺃﺷﺎﺭ ﺇﻟﻴﻪ .
ﻭﺃﻨﹼﻬﻡ ﺍﻟﻌﺸﺎﺌﺭ ﻭﺍﻟﺼﺤﺎﺏ ﻭﺤﻔﻅﻙ ﻓﻴﻬﻡ ﺴﻠﻔﻲ ﻤﻌ ﺩ
ﻭﺭﻭﻯ :ﺍﻟﻨﺴﺎﺏ ﻭﻫﻮ ﺃﺻﻞ ﺍﻟﻨﺴﺐ .ﺍﻟﺼﺤﺎﺏ ،ﲨﻊ ﺍﻟﺼﺎﺣﺐ ،ﻛﻘﺎﺋﻢ ﻭﻗﻴﺎﻡ .ﻭﻗﻴﻞ :ﲨﻊ ﺻﺤﺐ
ﻛﻜﻌﺐ ﻭﻛﻌﺎﺏ .ﻭﻗﻮﻟﻪ :ﺳﻠﻔﻲ ﻣﻌﺪ ﺃﻱ ﺇﻢ ﻣﻦ ﻗﺒﻞ ﺁﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎﻢ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ .
ﻳﻘﻮﻝ :ﻗﺎﺗﻞ ﻋﻦ ﺣﺮﳝﻬﻢ ﻧﺪﻯ ﻛﻔﻴﻚ ﻭﺍﻟﻨﺴﺐ ﺍﻟﻘﺮﺍﺏ ،ﻭﺣﻔﻈﻚ ﻓﻴﻬﻢ ﺳﻠﻔﻬﻢ ﰲ ﻣﻌﺪ ،ﻭﺃﻢ ﻋﺸﺎﺋﺮﻙ
ﻭﺃﺻﺤﺎﺑﻚ .
ﻳﻘﻮﻝ :ﻟﻮ ﻗﺼﺪ ﺑﲏ ﻛﻼﺏ ﻏﲑ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻟﺮﺩﻩ ﻋﻦ ﴰﻮﺱ ﺑﲏ ﻛﻼﺏ ﺿﺒﺎﻢ .ﻛﲏ ﺑﺎﻟﺸﻤﻮﺱ ﻋﻦ
ﺍﻟﻨﺴﺎﺀ ،ﻭﺑﺎﻟﻀﺒﺎﺏ ﻋﻦ ﺍﳊﺮﺏ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﻮﻝ ﺑﻴﻨﻬﻦ ﻭﺑﲔ ﻣﻦ ﻳﻘﺼﺪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﻦ ،ﻛﻤﺎ ﳛﻮﻝ
ﺍﻟﻀﺒﺎﺏ ﺩﻭﻥ ﺍﻟﺸﻤﺲ .
ﻭﻗﻴﻞ :ﺍﻟﻀﺒﺎﺏ ،ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻐﺒﺎﺭ ﺍﻟﺬﻱ ﻳﺮﺗﻔﻊ ﻋﻦ ﺍﳋﻴﻞ ،ﺣﱴ ﻳﺼﲑ ﻛﺎﻟﻀﺒﺎﺏ ،ﻓﻴﺼﺮﻑ ﻋﻦ ﻗﺼﺪﻫﻦ،
ﻛﻤﺎ ﳝﻨﻊ ﺍﻟﻀﺒﺎﺏ ﺷﻌﺎﻉ ﺍﻷﻣﺲ .
ﻭﻗﻴﻞ :ﻋﲏ ﺑﺎﻟﺸﻤﻮﺱ ﻭﺟﻮﻩ ﺍﻟﻘﻮﻡ ﺍﻟﱵ ﻫﻲ ﻛﺎﻟﺸﻤﺲ .
ﻴﻼﻗﻰ ﻋﻨﺩﻩ ﺍﻟﺫﹼﺌﺏ ﺍﻟﻐﺭﺍﺏ ﻭﻻﻗﻰ ﺩﻭﻥ ﺜﺎﻴﻬﻡ ﻁﻌﺎﻨ ﺎﹰ
ﺍﻟﺜﺎﻱ :ﲨﻊ ﺛﺎﻳﺔ ،ﻭﻫﻲ ﺍﳊﺠﺎﺭﺓ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ،ﺗﺒﲎ ﻓﻴﺄﻭﻱ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺍﻋﻲ ﻟﻴﻼﹰ ﻛﺄﺎ ﺍﳊﻈﲑﺓ ،ﻭﻓﺎﻋﻞ ﻻﻗﻰ
ﺿﻤﲑ ﻏﲑ ﰲ ﻗﻮﻟﻪ :ﻏﲑ ﺍﻷﻣﲑ ﻭﺍﳍﺎﺀ ﰲ ﻋﻨﺪﻩ ﻟﻠﻄﻌﺎﻥ .
ﻳﻘﻮﻝ :ﻛﺎﻥ ﻳﻨﻔﻲ ﺫﻟﻚ ﺍﻟﻘﺎﺻﺪ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺛﺎﻳﻬﻢ ﻃﻌﻨﺎﹰ ﻳﻜﺜﺮ ﻣﻨﻪ ﺍﻟﻘﺘﻠﻰ ﺣﱴ ﳚﺘﻤﻊ ﺍﻟﺬﺋﺐ
ﻭﺍﻟﻐﺮﺍﺏ ﻋﻠﻰ ﺃﻛﻞ ﺟﻴﻔﻬﻢ ﻭﺃﺟﺴﺎﻣﻬﻢ :ﻳﻌﲏ ﺃﻢ ﻳﺪﻓﻌﻮﻧﻪ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻈﺎﺋﺮ ﺍﻟﻐﻨﻢ ،ﻓﻜﻴﻒ
ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳊﺮﻡ ؟!
ﻭﻴﻜﻔﻴﻬﺎ ﻤﻥ ﺍﻟﻤﺎﺀ ﺍﻟﺴﺭﺍﺏ ﻭﺨﻴﻼﹰ ﺘﻐﺘﺫﻱ ﺭﻴﺢ ﺍﻟﻤﻭﺍﻤﻲ
ﺗﻐﺘﺪﻱ :ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺍﳌﻮﺍﻣﻲ :ﲨﻊ ﻣﻮﻣﺎﺓ ،ﻭﻫﻲ ﺍﻟﻔﻼﺓ .
ﻳﻘﻮﻝ :ﻻﻗﻰ ﺩﻭﻥ ﺛﺎﻳﻬﻢ ﻃﻌﺎﻧﺎﹰ ﻭﺧﻴﻼ ﻣﻌﻮﺩﺓ ﻟﻠﻘﺘﺎﻝ ،ﺻﺎﺑﺮﺓ ﻋﻠﻰ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ،ﺣﱴ ﺗﻜﺘﻔﻲ ﻋﻦ
ﺍﻟﺰﺭﻉ ﻭﺍﻟﻌﻠﻒ ،ﺑﺎﻧﺘﺸﺎﻕ ﺍﻟﻨﺴﻴﻢ ،ﻭﻋﻦ ﺍﳌﺎﺀ ﺑﺎﻟﺴﺮﺍﺏ .
ﻓﻤﺎ ﻨﻔﻊ ﺍﻟﻭﻗﻭﻑ ﻭﻻ ﺍﻟﺫﹼﻫﺎﺏ ﻭﻟﻜﻥ ﺭﺒﻬﻡ ﺃﺴﺭﻯ ﺇﻟﻴﻬﻡ
ﻳﻘﻮﻝ :ﻟﻜﻦ ﻏﺰﺍﻫﻢ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﻻﻫﻢ ﻭﻫﻢ ﻋﺒﻴﺪﻩ ،ﻓﻠﻢ ﻳﻨﻔﻊ ﻣﻨﻪ ﺍﻟﻮﻗﻮﻑ ﻭﻻ ﺍﳍﺮﺏ .
ﻭﻻ ﺨﻴﻝٌ ﺤﻤﻠﻥ ﻭﻻ ﺭﻜﺎﺏ ﻭﻻ ﻟﻴﻝٌ ﺃﺠﻥ ﻭﻻ ﻨﻬﺎﺭ
ﻳﻘﻮﻝ :ﺇﻢ ﳌﺎ ﺭﺃﻭﻩ ﲢﲑﻭﺍ ﰲ ﺃﻣﺮﻫﻢ ،ﻭﱂ ﻳﺴﺘﺮﻫﻢ ﻟﻴﻞ ﺑﻈﻠﻤﺘﻪ ،ﻭﻻ ﺎﺭ ﺑﻀﻴﺎﺋﻪ ،ﻭﱂ ﲢﻤﻠﻬﻢ ﺧﻴﻠﻬﻢ
ﻭﺇﺑﻠﻬﻢ .
ﻭﺳﺎﺭ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﳓﻮ ﺛﻐﺮ ﺍﳊﺪﺙ ﻟﺒﻨﺎﺋﻬﺎ ﻭﻛﺎﻥ ﺃﻫﻠﻬﺎ ﺃﺳﻠﻤﻮﻫﺎ ﺑﺎﻷﻣﺎﻥ ﺇﱃ ﺍﻟﺪﻣﺴﺘﻖ ﺳﻨﺔ ﺳﺒﻊ ﻭﺛﻼﺛﲔ
ﻭﺛﻼﺙ ﻣﺌﺔ ،ﻓﱰﳍﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺑﻘﻴﺖ ﻣﻦ ﲨﺎﺩ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﺛﻼﺙ
ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ﻭﺑﺪﺃ ﰲ ﻳﻮﻣﻪ ﻓﺨﻂ ﺍﻷﺳﺎﺱ ،ﻭﺣﻔﺮ ﺃﻭﻟﻪ ﺑﻴﺪﻩ ،ﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻠﻤﺎ
ﻛﺎﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻧﺎﺯﻟﻪ ﺍﺑﻦ ﺍﻟﻔﻘﺎﺱ :ﺩﻣﺴﺘﻖ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ،ﰲ ﳓﻮ ﻣﻦ ﲬﺴﲔ ﺃﻟﻒ ﻓﺎﺭﺱ ﻭﺭﺍﺟﻞ ﻣﻦ ﲨﻮﻉ
ﺍﻟﺮﻭﻡ ﻭﺍﻷﺭﻣﻦ ﻭﺍﻟﺮﻭﺱ ﻭﺍﻟﺒﻠﻐﺮ ﻭﺍﻟﺼﻘﻠﺐ .ﻭﺍﳋﺰﺭ ﻭﺃﺻﻨﺎﻑ ﺭﺟﺎﻟﻪ ﻭﻭﻗﻌﺖ ﺍﳌﺼﺎﻓﺔ ﻳﻮﻡ ﺍﻻﺛﻨﲔ
ﺍﻧﺴﻼﺥ ﲨﺎﺩﻱ ﺍﻵﺧﺮﺓ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﻭﻗﺖ ﺍﻟﻌﺼﺮ ،ﰒ ﺇﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﲪﻞ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ ﻑ ﳓﻮ
ﲬﺲ ﻣﺌﺔ ﻣﻦ ﻏﻠﻤﺎﻧﻪ ﻭﺃﺻﻨﺎﻑ ﺭﺟﺎﻟﻪ ،ﻓﻘﺼﺪ ﻣﻮﻛﺒﻪ ﻭﻫﺰﻣﻪ ،ﻭﺃﻇﻔﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ،ﻭﺃﺳﺮ ﺗﻮﺩﺱ
ﺍﻷﻋﻮﺭ :ﺑﻄﺮﻳﻖ ﲰﻨﺪﻭ ،ﻭﻫﻮ ﺻﻬﺮ ﺍﻟﺪﻣﺴﺘﻖ ﻭﻗﺘﻞ ﳓﻮ ﺛﻼﺛﺔ ﺁﻻﻑ ﺭﺟﻞ ﻣﻦ ﻣﻘﺎﺗﻠﺘﻪ ،ﻭﺃﺳﺮ ﺧﻠﻘﺎﹰ ﻛﺜﲑﺍﹰ
ﻣﻦ ﺍﺳﺨﻼﺭﻳﺘﻪ ﻭﺃﺭﺍﺧﻨﺘﻪ ﻓﻘﺘﻞ ﺃﻛﺜﺮﻫﻢ ﻭﺍﺳﺘﺒﻘﻰ ﺍﻟﺒﻌﺾ ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺍﳊﺪﺙ ﺇﱃ ﺃﻥ ﺑﻨﺎﻫﺎ ،ﻭﻭﺿﻊ ﺑﻴﺪﻩ
ﺁﺧﺮ ﺷﺮﺍﻓﺔ ﻣﻨﻬﺎ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﻷﺭﺑﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺷﻬﺮ ﺭﺟﺐ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻘﺎﻝ ﺃﺑﻮ
ﺍﻟﻄﻴﺐ ﰲ ﺫﻟﻚ ،ﻭﺃﻧﺸﺪﻩ ﺇﻳﺎﻫﺎ ﺑﻌﺪ ﺍﻟﻮﻗﻌﺔ ﺑﺎﳊﺪﺙ .
ﻭﺘﺄﺘﻲ ﻋﻠﻰ ﻗﺩﺭ ﺍﻟﻜﺭﺍﻡ ﺍﻟﻤﻜﺎﺭﻡ ﻋﻠﻰ ﻗﺩﺭ ﺃﻫﻝ ﺍﻟﻌﺯﻡ ﺘﺄﺘﻲ ﺍﻟﻌﺯﺍﺌﻡ
ﺍﻟﻌﺰﺍﺋﻢ ﲨﻊ ﻋﺰﳝﺔ ،ﻭﻫﻲ ﺇﻣﻀﺎﺀ ﺍﻷﻣﻮﺭ ،ﻭﻛﺬﻟﻚ ﻋﺰﻣﺖ ﻋﻠﻰ ﻛﺬﺍ :ﺃﻱ ﺃﻣﻀﻴﺘﻪ .ﻭﺍﳌﻜﺎﺭﻡ :ﲨﻊ
ﻣﻜﺮﻣﺔ ،ﻭﻫﻲ ﻛﻞ ﻓﻌﻞ ﳏﻤﻮﺩ .
ﻳﻘﻮﻝ :ﻋﺰﳝﺔ ﻛﻞ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﻗﺪﺭ ﳘﺘﻪ ﻭﺷﻬﺎﻣﺔ ﻗﻠﺒﻪ ،ﺇﻥ ﻛﺎﻥ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ ﻭﺍﳋﻄﺮ ،ﺟﺪ ﺃﻣﺮﻩ ﻭﻣﻀﺖ
ﻋﺰﺍﺋﻤﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻓﺸﻼﹰ ﺍﺿﻤﺤﻠﺖ ﻭﺑﻄﻠﺖ ،ﻭﻛﺬﻟﻚ ﺍﳌﻜﺎﺭﻡ :ﺗﻜﻮﻥ ﻋﻠﻰ ﺣﺴﺐ ﻓﺎﻋﻠﻴﻬﺎ ،ﻓﻬﻲ
ﻣﻦ ﺍﻟﺸﺮﻳﻒ ﺷﺮﻳﻔﺔ ،ﻭﻣﻦ ﺍﻟﻮﺿﻴﻊ ﻭﺿﻴﻌﺔ.
ﻭﻗﻴﻞ :ﳍﺎ ﳐﺎﻟﺐ .ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻟﻔﺮﺥ ﺍﳊﺪﺙ ﺍﻟﺬﻱ ﻻ ﳝﻜﻨﻪ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺨﺎﻟﺒﻪ ،ﻭﺍﳌﺴﻦ ﺍﻟﺬﻱ ﻋﺠﺰ ﻋﻦ
ﻃﻠﺐ ﺍﻟﻘﻮﺕ ،ﻭﺩﻝ ﻋﻠﻴﻪ ﰲ ﻗﻮﻟﻪ :ﺃﺣﺪﺍﺛﻬﺎ ﻭﺍﻟﻘﺸﺎﻋﻢ .
ﺍﻟﺜﺎﱐ :ﺃﻥ ﻣﻌﻨﺎﻩ ﻣﺎ ﺿﺮ ﻟﻮ ﻛﺎﻧﺖ ﺧﻠﻘﺖ ﺑﻐﲑ ﳐﺎﻟﺐ ﻣﻊ ﻗﻴﺎﻡ ﺳﻴﻮﻓﻪ ﻣﻘﺎﻣﻬﺎ .ﻭﻗﻮﻟﻪ :ﻣﺎ ﺿﺮﻫﺎ ﺧﻠﻖ:
ﻓﺎﳋﻠﻖ ﻫﻮ ﺍﳌﺼﺪﺭ ﺍﳊﻘﻴﻘﻲ .
ﻭﺘﻌﻠﻡ ﺃﻱ ﺍﻟﺴﺎﻗﻴﻴﻥ ﺍﻟﻐﻤﺎﺌﻡ ﻫﻝ ﺍﻟﺤﺩﺙ ﺍﻟﺤﻤﺭﺍﺀ ﺘﻌﺭﻑ ﻟﻭﻨﻬﺎ
ﺍﳊﺪﺙ :ﻗﻠﻌﺔ ،ﻭﻗﻴﻞ ﻣﺪﻳﻨﺔ .ﻭﺟﻌﻠﻬﺎ ﲪﺮﺍﺀ؛ ﻷﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺃﺭﺍﻕ ﻓﻴﻬﺎ ﺩﻣﺎﺀ ﺍﻟﺮﻭﻡ ،ﺣﱴ ﺳﺎﻟﺖ ﻋﻠﻴﻬﺎ
ﻛﺎﳌﻄﺮ ،ﻭﺩﺍﻡ ﺫﻟﻚ ﺣﱴ ﻧﺴﻲ ﻟﻮﺎ ﺍﻷﻭﻝ .
ﻳﻘﻮﻝ :ﻓﻬﻞ ﺗﻌﺮﻑ ﺍﳊﺪﺙ ﻟﻮﺎ ﺍﻷﻭﻝ ﺃﻡ ﻧﺴﻴﺘﻪ ﻣﻦ ﻃﻮﻝ ﻣﺎ ﺟﺮﻯ ﺍﻟﺪﻣﺎﺀ ﻋﻠﻴﻬﺎ ؟ ﻭﻫﻞ ﺗﻔﺮﻕ ﺑﲔ
ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺬﻱ ﺳﻘﺎﻫﺎ ﺍﻟﺪﻡ ،ﻭﺑﲔ ﺍﻟﻐﻤﺎﻡ ﺍﻟﺬﻱ ﺳﻘﺎﻫﺎ ﺍﳌﺎﺀ ؟ ﻓﺘﻌﻠﻢ ﺃﻱ ﺳﺎﻗﻴﻴﻬﺎ ﺍﻟﻐﻤﺎﺋﻢ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﻫﻞ ﺗﻌﺮﻑ ﻟﻮﺎ ؟ ﺇﺎ ﻗﺪ ﺣﺴﻨﺖ ﺑﻪ ﺣﺎﳍﺎ ﺣﲔ ﻋﻤﺮﻫﺎ ،ﻭﻛﻨﺖ ﻗﺪ ﺧﺮﺑﺖ ﻗﺒﻞ ﺫﻟﻚ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻧﻪ ﺑﻨﺎﻫﺎ ﻏﲑ ﺍﻟﺒﻨﺎﺀ ﺍﻷﻭﻝ ،ﺇﺫﺍ ﻛﺎﻥ ﺑﻨﺎﺅﻩ ﳍﺎ ﺇﻋﺎﺩﺓ ﻻ ﺍﺑﺘﺪﺍﺀ ﻓﻜﺄﻧﻪ ﺑﻨﺎﻫﺎ ﻣﻦ ﺍﳊﺠﺮ ﺍﻷﲪﺮ،
ﻭﻛﺎﻧﺖ ﻗﺒﻞ ﺫﻟﻚ ﲞﻼﻓﻪ.
ﻓﻠﻤﺎ ﺩﻨﺎ ﻤﻨﻬﺎ ﺴﻘﺘﻬﺎ ﺍﻟﺠﻤﺎﺠﻡ ﺴﻘﺘﻬﺎ ﺍﻟﻐﻤﺎﻡ ﺍﻟﻐﺭ ﻗﺒﻝ ﻨﺯﻭﻟﻪ
ﺍﻟﻐﻤﺎﻡ :ﲨﻊ ﻏﻤﺎﻣﺔ ،ﻭﳍﺬﺍ ﻭﺻﻔﻬﺎ ﺑﺄﺎ ﻏﺮ ﻭﺧﺺ ﺍﻟﻐﺮ ،ﻷﺎ ﺃﻏﺰﺭ ﻭﺃﻛﺜﺮ ﻣﺎﺀً .
ﻳﻘﻮﻝ :ﻛﺎﻧﺖ ﺍﻟﺴﺤﺎﺏ ﺗﺴﻘﻴﻬﺎ ﺍﻟﻐﻴﺚ ،ﻓﻠﻤﺎ ﺟﺎﺀﻫﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﻗﺘﻞ ﻓﻴﻬﺎ ﺍﻟﺮﻭﻡ ﻓﺴﺎﻟﺖ ﺩﻣﺎﺅﻫﻢ
ﻛﺎﳌﻄﺮ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﺍﻟﺴﺤﺎﺏ .
ﻭﻤﻭﺝ ﺍﻟﻤﻨﺎﻴﺎ ﺤﻭﻟﻬﺎ ﻤﺘﻼﻁﻡ ﺒﻨﺎﻫﺎ ﻓﺄﻋﻠﻰ ﻭﺍﻟﻘﻨﺎ ﻴﻘﺭﻉ ﺍﻟﻘﻨﺎ
ﻓﻤﺎ ﻤﺎﺕ ﻤﻅﻠﻭﻡ ﻭﻻ ﻋﺎﺵ ﻅﺎﻟﻡ ﻭﻗﺩ ﺤﺎﻜﻤﻭﻫﺎ ﻭﺍﻟﻤﻨﺎﻴﺎ ﺤﻭﺍﻜﻡ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺮﻭﻡ ﻭﺍﻟﺮﻭﺱ ﺣﺎﻛﻤﻮﺍ ﻫﺬﻩ ﺍﻟﻘﻠﻌﺔ ﺇﱃ ﺍﳌﻨﺎﻳﺎ ،ﻭﺟﻌﻠﻮﻫﺎ ﺣﺎﻛﻤﺔﹰ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻘﻠﻌﺔ ،ﻓﻜﺎﻧﺖ
ﻫﺬﻩ ﻣﻈﻠﻮﻣﺔ ،ﻭﺍﻟﺮﻭﻡ ﻇﺎﳌﲔ ،ﺗﻐﻠﺒﻮﺍ ﻋﻠﻴﻬﺎ ﻭﺃﺧﺬﻭﻫﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻇﻠﻤﺎﹰ ،ﻓﺤﻜﻤﺖ ﺍﳌﻨﻴﺔ ﲟﻮﺕ ﺍﻟﻈﺎﱂ
ﻭﺣﻴﺎﺓ ﺍﳌﻈﻠﻮﻡ ،ﻓﻘﺘﻞ ﺍﻟﺮﻭﻡ ،ﻭﻫﻢ ﻇﺎﳌﻮﻥ ،ﻭﻋﺎﺵ ﺍﳌﻈﻠﻮﻡ ﻭﻫﻲ ﺍﻟﻘﻠﻌﺔ؛ ﻷﺎ ﲣﻠﺼﺖ ﻣﻦ ﺃﻳﺪﻳﻬﻢ .
ﻭﻗﻴﻞ :ﺍﳌﻈﻠﻮﻡ ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ؛ ﻷﻥ ﺍﻟﺮﻭﻡ ﻇﻠﻤﻮﻫﻢ ﺑﺄﺧﺬﻫﺎ ﻣﻨﻬﻢ .ﻳﻌﲏ ﺃﻧﻚ ﺃﺧﺬﺎ ﻣﻨﻬﻢ ﺑﺎﻟﺴﻴﻒ
ﻭﺍﻟﻘﺘﻞ ،ﻓﻜﺄﻧﻚ ﺣﺎﻛﻤﺘﻬﻢ ﺇﱃ ﺍﻟﺴﻴﻮﻑ ﻓﻘﻀﺖ ﻟﻚ ﲟﺎ ﻓﻌﻠﺖ .
ﺴﺭﻭﺍ ﺒﺠﻴﺎﺩٍ ﻤﺎ ﻟﻬﻥ ﻗﻭﺍﺌﻡ ﺃﺘﻭﻙ ﻴﺠﺭﻭﻥ ﺍﻟﺤﺩﻴﺩ ﻜﺄﻨﹼﻬﻡ
ﻳﻘﻮﻝ :ﺃﺗﻮﻙ ﻭﻋﻠﻴﻬﻢ ﺍﻟﺪﺭﻭﻉ ،ﻭﻋﻠﻰ ﺧﻴﻠﻬﻢ ﺍﻟﺘﺠﺎﻓﻴﻒ ،ﻛﺄﺎ ﱂ ﺗﻜﻦ ﳍﺎ ﻗﻮﺍﺋﻢ .
ﺜﻴﺎﺒﻬﻡ ﻤﻥ ﻤﺜﻠﻬﺎ ﻭﺍﻟﻌﻤﺎﺌﻡ ﺇﺫﺍ ﺒﺭﻗﻭﺍ ﻟﻡ ﺘﻌﺭﻑ ﺍﻟﺒﻴﺽ ﻤﻨﻬﻡ
ﺍﻟﺒﻴﺾ :ﺍﻟﺴﻴﻮﻑ .ﻭﺛﻴﺎﻢ :ﺍﻟﺪﺭﻭﻉ ﻭﺍﳉﻮﺍﺷﻦ ،ﻭﺍﻟﻌﻤﺎﺋﻢ ﺍﻟﺒﻴﺾ .ﻭﻗﻮﻟﻪ :ﻣﻦ ﻣﺜﻠﻬﺎ :ﺃﻱ ﺍﻟﺜﻴﺎﺏ
ﻭﺍﻟﻌﻤﺎﺋﻢ ﻛﺎﻧﺖ ﻣﺜﻞ ﺍﻟﺒﻴﺾ؛ ﻷﺎ ﻛﺎﻧﺖ ﻣﻦ ﺍﳊﺪﻳﺪ .
ﻳﻘﻮﻝ :ﺟﺎﺀﻭﻙ ﰲ ﺃﺳﻠﺤﺔ ﺗﺎﻣﺔ ،ﻓﻠﻢ ﺗﻔﺮﻕ ﺑﲔ ﺳﻴﻮﻓﻬﻢ ﻭﺑﻴﻨﻬﻢ ،ﻷﻥ ﺛﻴﺎﻢ ﻭﻋﻤﺎﺋﻤﻬﻢ ﻛﺎﻧﺖ ﻣﻦ
ﺍﳊﺪﻳﺪ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﺴﻴﻮﻑ ﱂ ﺗﺘﻤﻴﺰ ﻣﻦ ﻟﺒﺎﺳﻬﻢ ،ﻟﱪﻳﻘﻬﺎ ﻭﳌﻌﺎﺎ .
ﻭﻓﻲ ﺃﺫﻥ ﺍﻟﺠﻭﺯﺍﺀ ﻤﻨﻪ ﺯﻤﺎﺯﻡ ﺨﻤﻴﺱ ﺒﺸﺭﻕ ﺍﻷﺭﺽ ﻭﺍﻟﻐﺭﺏ ﺯﺤﻔﻪ
ﺍﻟﻐﺮﺽ ﺑﺎﻟﺒﻴﺖ :ﺃﻥ ﺍﻟﺸﺠﺎﻉ ﻳﺜﺒﺖ ﻣﺎ ﺩﺍﻡ ﻳﻄﻤﻊ ﰲ ﺍﻟﻈﻔﺮ ﻭﻳﺮﺟﻮ ﺍﻟﻨﺼﺮ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺎﻗﻞ ﺍﳊﺎﺯﻡ ،ﻳﻘﻒ
ﻣﱴ ﺭﺃﻯ ﳐﺎﻳﻞ ﺍﻟﻨﺼﺮ ﻭﺃﻣﺎﺭﺍﺕ ﺍﻟﻈﻔﺮ ،ﻓﺈﺫﺍ ﺍﺷﺘﺪ ﺍﻷﻣﺮ ﻭﺃﻳﻘﻦ ﻛﻞ ﻭﺍﺣﺪ ﺑﺎﳌﻮﺕ ﻃﻠﺐ ﺍﻟﻨﺠﺎﺓ ﺑﺎﻟﻔﺮﺍﺭ،
ﻭﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﲡﺎﻭﺯ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ،ﻓﻬﻮ ﻳﻘﻒ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻻ ﻳﺸﻚ ﺍﳊﺎﺯﻡ ﻭﺍﻟﺸﺠﺎﻉ ﰲ ﺍﳍﻼﻙ ﻓﻴﻬﺎ،
ﻛﺄﻧﻪ ﻋﺎﱂ ﺑﺎﻟﻐﻴﺐ ﻭﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ .
ﻭﻗﻮﻟﻪ :ﺇﱃ ﻗﻮﻝ ﻗﻮﻡ ﻳﻌﲏ :ﺃﻥ ﺍﻟﻨﺎﺱ ﳌﺎ ﺭﺃﻭﺍ ﻣﻘﺎﻣﻪ ﻭﺛﺒﺎﺗﻪ ﰲ ﺍﳌﻮﺍﻃﻦ ﺍﻟﱵ ﻻ ﻳﺸﻚ ﺃﺣﺪ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺘﻞ
ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻋﺎﱂ ﺑﺎﻟﻐﻴﺐ ! ﻭﻟﻮﻻ ﺫﻟﻚ ﱂ ﻳﻘﻒ ،ﻭﻗﺪ ﻓﺮ ﻛﻞ ﺷﺠﺎﻉ.
ﺘﻤﻭﺕ ﺍﻟﺨﻭﺍﻓﻲ ﺘﺤﺘﻬﺎ ﻭﺍﻟﻘﻭﺍﺩﻡ ﻀﻤﻤﺕ ﺠﻨﺎﺤﻴﻬﻡ ﻋﻠﻰ ﺍﻟﻘﻠﺏ ﻀﻤ ﺔﹰ
ﻳﻘﻮﻝ :ﲪﻠﺖ ﻋﻠﻰ ﺍﳌﻴﻤﻨﺔ ﻭﺍﳌﻴﺴﺮﺓ ﻓﻀﻤﻤﺘﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﺭﺩﺩﻤﺎ ﺇﻟﻴﻪ ،ﺣﱴ ﺳﻘﻂ ﺑﻌﻀﻬﻢ ﻋﻠﻰ
ﺑﻌﺾ .
ﺟﻌﻞ ﺍﳌﻴﻤﻨﺔ ﻭﺍﳌﻴﺴﺮﺓ ﺟﻨﺎﺣﲔ ﻭﺷﺒﻪ ﺍﻷﺑﻄﺎﻝ ﺍﳌﻘﺪﻣﲔ ﺑﻘﻮﺍﺩﻡ ﺍﳉﻨﺎﺡ ،ﻭﺍﻷﺗﺒﺎﻉ ﻭﺍﳊﺸﻮ ﺑﺎﳋﻮﺍﰲ .
ﻭﺼﺎﺭ ﺇﻟﻰ ﺍﻟﻠﹼﺒﺎﺕ ﻭﺍﻟﻨﹼﺼﺭ ﻗﺎﺩﻡ ﺒﻀﺭﺏٍ ﺃﺘﻰ ﺍﻟﻬﺎﻤﺎﺕ ﻭﺍﻟﻨﹼﺼﺭ ﻏﺎﺌ ﺏ
ﺍﻟﺒﺎﺀ ﰲ ﺑﻀﺮﺏ ﻣﺘﻌﻠﻘﺔ ،ﻗﻴﻞ ﺑﻘﻮﻟﻪ :ﲤﻮﺕ .
ﻳﻘﻮﻝ :ﻧﺎﺯﻟﺖ ﺍﻟﻌﺪﻭ ﻭﺿﺮﺑﺘﻪ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﻨﺼﺮ ﻏﺎﺋﺐ ،ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻀﺮﺏ ﺇﱃ ﺍﻟﻠﺒﺎﺕ ﻗﺪﻡ ﺍﻟﻨﺼﺮ .
ﻳﺼﻒ ﺑﺬﻟﻚ ﺳﺮﻋﺔ ﺍﳍﺰﳝﺔ ﻭﻭﻗﻮﻉ ﺍﻟﻨﺼﺮ ﺑﻌﺪﻫﺎ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﺑﲔ ﻏﻴﺒﺘﻪ ﻭﻗﺪﻭﻣﻪ ،ﻗﺪﺭ ﻧﺰﻭﻝ ﺍﻟﺴﻴﻒ ﻣﻦ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺪﻣﺴﺘﻖ ﻻ ﻳﺰﺍﻝ ﻳﺘﻌﺮﺽ ﻟﻚ ﺣﱴ ﺗﻘﺘﻠﻪ ﺃﻭ ﺗﺄﺳﺮﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻋﻘﻞ ﻟﻜﻔﺎﻩ ﻣﺎ ﺭﺃﻯ ﻣﻦ
ﺷﺠﺎﻋﺘﻚ ﻭﻫﺰﻣﻚ ﺇﻳﺎﻩ ،ﻭﺍﻟﺒﻬﺎﺋﻢ ﺃﻋﻘﻞ ﻣﻨﻪ ،ﻷﺎ ﺗﻌﺮﻑ ﺭﻳﺢ ﺍﻟﻠﻴﺚ ﻣﻦ ﺑﻌﻴﺪ ﻓﺘﺘﺒﺎﻋﺪ ﻋﻨﻪ .
ﻭﺒﺎﻟﺼﻬﺭ ﺤﻤﻼﺕ ﺍﻷﻤﻴﺭ ﺍﻟﻐﻭﺍﺸﻡ ﻭﻗﺩ ﻓﺠﻌﺘﻪ ﺒﺎﺒﻨﻪ ﻭﺍﺒﻥ ﺼﻬﺭﻩ
ﺍﻟﻐﻮﺍﺷﻢ :ﲨﻊ ﻏﺎﴰﺔ ،ﻭﺃﺻﻠﻪ ﺍﻟﻈﻠﻢ ،ﻭﻫﻲ ﻫﺎ ﻫﻨﺎ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ .
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻟﻪ ﲤﻴﻴﺰ ﺃﻭ ﻋﻘﻞ ،ﱂ ﻳﺘﻌﺮﺽ ﻟﻚ ﺑﻌﺪ ﻣﺎ ﺭﺃﻯ ﻣﻦ ﻓﻌﻠﻚ ﺑﺎﺑﻨﻪ ،ﺣﻴﺚ ﺃﺳﺮﺗﻪ ﻭﻗﺘﻠﺖ ﺃﻳﻀﺎﹰ
ﺻﻬﺮﻩ ﻭﺍﺑﻦ ﺻﻬﺮﻩ .
ﻤﻀﻰ ﻴﺸﻜﺭ ﺍﻷﺼﺤﺎﺏ ﻓﻲ ﻓﻭﺘﻪ
ﻟﻤﺎ ﺸﻐﻠﺘﻬﺎ ﻫﺎﻤﻬﻡ ﻭﺍﻟﻤﻌﺎﺼﻡ
ﺍﻟﻅﹼﺒﺎ
ﺍﳌﻌﺎﺻﻢ :ﲨﻊ ﺍﳌﻌﺼﻢ ،ﻭﻫﻮ ﺍﻟﺬﺭﺍﻉ .
ﻳﻘﻮﻝ :ﻣﻀﻰ ﺍﻟﺪﻣﺴﺘﻖ ﻫﺎﺭﺑﺎﹰ ،ﻭﻫﻮ ﻳﺸﻜﺮ ﺃﺻﺤﺎﺑﻪ ﺣﻴﺚ ﺷﻐﻠﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻋﻨﻪ؛ ﺑﺄﻥ ﻣﻜﻨﻮﻢ ﻣﻦ ﻗﺘﻠﻬﻢ،
ﻭﺍﺳﺘﻐﻨﺖ ﺍﻟﺴﻴﻮﻑ ﺑﺮﺀﻭﺳﻬﻢ ﻭﻣﻌﺎﺻﻤﻬﻢ ،ﻓﻜﺎﻥ ﺳﺒﺐ ﳒﺎﺗﻪ ﺫﻟﻚ .
ﻋﻠﻰ ﺃﻥ ﺃﺼﻭﺍﺕ ﺍﻟﺴﻴﻭﻑ ﺃﻋﺎﺠﻡ ﻭﻴﻔﻬﻡ ﺼﻭﺕ ﺍﻟﻤﺸﺭﻓﻴﺔ ﻓﻴﻬﻡ
ﻳﻘﻮﻝ :ﺇﻥ ﺣﻼﻭﺍﺕ ﺍﻟﻨﻔﻮﺱ ﺗﻐﺮ ﺍﻟﻘﻠﻮﺏ ،ﺣﱴ ﲣﺘﺎﺭ ﻗﻠﻮﺏ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻴﺶ ﻭﺍﻟﺬﻝ ،ﻭﻫﻮ ﻣﺜﻞ
ﺍﳌﻮﺕ .
ﻭﻗﻴﻞ :ﺇﻥ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ،ﻭﺍﳊﺼﻰ :ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻔﺴﻴﻔﺴﺎﺀ ﺗﻜﻮﻥ ﺑﺘﻠﻚ ﺍﻟﺒﻼﺩ .ﻭﺍﻷﻭﻝ ﻫﻮ
ﺍﻷﻇﻬﺮ.
ﻋﻠﻰ ﻜﺎﺫﺏٍ ﻤﻥ ﻭﻋﺩﻫﺎ ﻀﻭﺀ ﺼﺎﺩﻕ ﺴﻘﺘﻨﻲ ﺒﻬﺎ ﺍﻟﻘﻁﺭﺒﻠﻲ ﻤﻠﻴﺤ ﺔﹲ
ﺍﻟﻜﻨﺎﻳﺔ ﰲ ﺎ ﻟﻠﺒﻼﺩ ﺃﻭ ﻟﻠﺜﻮﻳﺔ .ﻭﻗﻄﺮﺑﻞ :ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﺑﻐﺪﺍﺩ ،ﻭﺍﻟﻘﻄﺮﺑﻠﻲ :ﺍﳋﻤﺮ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﻗﻄﺮﺑﻞ .
ﻳﻘﻮﻝ :ﺳﻘﺘﲏ ﰲ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺍﻣﺮﺃﺓ ﻣﻠﻴﺤﺔ ،ﻭﻛﺎﻧﺖ ﺍﻟﺴﺎﻗﻴﺔ ﺍﳌﻠﻴﺤﺔ ﺗﻌﺪﱐ ﻣﻦ ﻭﺻﻠﻬﺎ ﻣﻮﺍﻋﻴﺪ ﻛﺎﺫﺑﺔ،
ﺗﺸﺒﻪ ﺍﻟﺼﺪﻕ؛ ﳊﺴﻦ ﻟﻔﻈﻬﺎ ﻭﻃﻴﺐ ﻛﻼﻣﻬﺎ .
ﻭﻗﻴﻞ :ﺇﻧﻪ ﺃﺭﺍﺩ ﺃﻧﻪ ﺭﺁﻫﺎ ﰲ ﺍﻟﻨﻮﻡ ﺗﺴﻘﻴﻪ ﺍﻟﺸﺮﺍﺏ ،ﻭﺗﻌﺪﻩ ﺍﻟﻮﺻﺎﻝ ،ﻭﻛﺎﻥ ﻛﺎﺫﺑﺎﹰ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺻﻮﺭﺓ
ﺍﳊﻖ .
ﻭﺴﻘﻡ ﻷﺒﺩﺍﻥٍ ،ﻭﻤﺴﻙ ﻟﻨﺎﺸﻕ ﺴﻬﺎﺩ ﻷﺠﻔﺎﻥٍ ﻭﺸﻤﺱ ﻟﻨﺎﻅ ﺭٍ
ﻧﺸﻖ ﺍﻟﻄﻴﺐ :ﺇﺫﺍ ﻃﻠﺒﺖ ﺭﺍﺋﺤﺘﻪ .
ﻳﻘﻮﻝ :ﻗﺪ ﺍﺟﺘﻤﻌﺖ ﰲ ﻫﺬﻩ ﺍﳌﻠﻴﺤﺔ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ،ﻓﻬﻲ ﺳﻬﺎﺩ ﻷﺟﻔﺎﻥ ﺍﻟﻌﺸﺎﻕ ،ﻷﻢ ﻻ ﻳﻨﺎﻣﻮﻥ ﺷﻮﻗﺎﹰ
ﺇﻟﻴﻬﺎ ،ﻭﴰﺲ ﻟﻠﻨﺎﻇﺮﻳﻦ ﺇﻟﻴﻬﺎ؛ ﻣﻦ ﲨﺎﳍﺎ ﻭﺣﺴﻨﻬﺎ ،ﻭﺳﻘﻢ ﻷﺑﺪﺍﻥ ﺍﻟﻌﺸﺎﻕ؛ ﻷﻢ ﻳﺬﻭﺑﻮﻥ ﻣﻦ ﺣﺒﻬﺎ ﻭﺗﺒﻠﻲ
ﺃﺟﺴﺎﻣﻬﻢ ﺷﻮﻗﺎﹰ ﺇﻟﻴﻬﺎ ،ﻭﻣﺴﻚ ﻟﻨﺎﺷﻖ ،ﻳﻌﲏ ﺃﺎ ﻃﻴﺒﺔ ﺍﻟﺒﺪﻥ ،ﻓﻤﻦ ﴰﻬﺎ ﻭﺟﺪ ﻓﻴﻬﺎ ﺭﺍﺋﺤﺔ ﺍﳌﺴﻚ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺎ ﺍﳋﻤﺮ؛ ﻷﻧﻪ ﺗﺴﻬﺪ ﻟﺸﺮﺎ ،ﻭﴰﺲ؛ ﻟﻠﻮﺎ ﻭﺳﻘﻢ ﻋﻨﺪ ﺷﺮﺎ ،ﻭﻣﺴﻚ؛ ﻟﻄﻴﺐ ﺭﺍﺋﺤﺘﻬﺎ .
ﻋﻔﻴﻑٍ ﻭﻴﻬﻭﻱ ﺠﺴﻤﻪ ﻜﻝّ ﻓﺎﺴﻕ ﻭﺃﻏﻴﺩ ﺘﻬﻭﻯ ﻨﻔﺴﻪ ﻜﻝّ ﻋﺎﻗ ﻝٍ
ﺍﻷﻏﻴﺪ :ﺍﻟﻨﺎﻋﻢ ﺍﳉﺴﻢ ،ﺍﻟﻄﻮﻳﻞ ﺍﻟﻌﻨﻖ ،ﻣﻊ ﻟﲔ ﻭﻧﻌﻮﻣﺔ .ﻭﻫﻮ ﺭﻓﻊ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻣﻠﻴﺤﺔ .ﺃﻭ ﻋﻠﻰ
ﻗﻮﻟﻪ :ﺳﻬﺎﺩ .ﻭﺫﻛﺮ ﻗﻮﻟﻪ ﺃﻏﻴﺪ؛ ﻷﻧﻪ ﺃﺭﺍﺩ ﺑﻪ ﺷﺨﺼﺎﹰ ﺃﻏﻴﺪ .
ﻳﻘﻮﻝ :ﻫﻮ ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﺍﳋﻠﻖ ،ﻓﺎﻟﻌﺎﻗﻞ ﺍﻟﻌﻔﻴﻒ ﻳﻬﻮﺍﻩ؛ ﳊﺴﻦ ﺧﻠﻘﻪ ﻭﻛﻤﺎﻝ ﻋﻘﻠﻪ .ﻭﺍﻟﻔﺎﺳﻖ ﻳﻬﻮﻯ
ﺟﺴﻤﻪ ﳊﺴﻦ ﺧﻠﻘﻪ ﻭﻣﻼﺣﺔ ﻭﺟﻬﻪ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺳﻘﺎﱐ ﺍﳋﻤﺮ ﺍﳌﻠﻴﺤﺔ ﺍﳉﺎﻣﻌﺔ ﻟﻠﺼﻔﺎﺕ ﺍﻷﺭﺑﻊ ﰲ ﺍﻟﺒﻴﺖ ﻗﺒﻠﻪ ،ﻏﻼﻡ ﺃﻏﻴﺪ ،ﺻﻔﺘﻪ ﻛﺬﺍ ﻭﻛﺬﺍ .
ﺒﻼ ﻜﻝّ ﺴﻤﻊٍ ﻋﻥ ﺴﻭﺍﻫﺎ ﺒﻌﺎﺌﻕ ﺃﺩﻴﺏ ﺇﺫﺍ ﻤﺎ ﺠﺱ ﺃﻭﺘﺎﺭ ﻤﺯﻫﺭٍ
ﻳﻌﲏ :ﳌﺎ ﻛﺎﻥ ﺁﺧﺮ ﺃﻣﺮﻫﻢ ﺫﻟﻚ ،ﻛﺎﻧﻮﺍ ﻛﺄﻢ ﺑﺴﻄﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻟﻠﻘﻄﻊ ﻭﺭﺀﻭﺳﻬﻢ ﻟﻠﺸﻖ .
ﻭﻗﺩ ﻫﺭﺒﻭﺍ ﻟﻭ ﺼﺎﺩﻓﻭﺍ ﻏﻴﺭ ﻻﺤﻕ ﻟﻘﺩ ﺃﻗﺩﻤﻭﺍ ﻟﻭ ﺼﺎﺩﻓﻭﺍ ﻏﻴﺭ ﺁﺨﺫٍ
ﻳﻘﻮﻝ :ﻛﺎﻥ ﻳﺘﻢ ﺇﻗﺪﺍﻣﻬﻢ ﻟﻮ ﺻﺎﺩﻓﻮﺍ ﻣﻦ ﻫﻮ ﻣﺜﻠﻬﻢ ،ﻓﻠﻤﺎ ﺃﻗﺪﻣﻮﺍ ﻋﻠﻴﻚ ﺃﺳﺮﻢ ،ﻓﻠﻮﻻﻙ ﻟﻜﺎﻥ ﻳﺘﻢ ﻣﺎ
ﺃﺭﺍﺩﻭﻩ ،ﻭﻛﺎﻥ ﳝﻜﻨﻬﻢ ﺍﳍﺮﺏ ﻟﻮ ﻫﺮﺑﻮﺍ ﻣﻨﻚ ،ﻓﻠﻤﺎ ﻻﺣﻘﻬﻢ ﱂ ﳝﻜﻨﻬﻢ ﺍﳍﺮﺏ ﻣﻨﻪ
ﺭﻤﻰ ﻜﻝّ ﺜﻭ ﺏٍ ﻤﻥ ﺴﻨﺎﻥٍ ﺒﺨﺎﺭﻕ ﻭﻟﻤﺎ ﻜﺴﺎ ﻜﻌﺒﺎﹰ ﺜﻴﺎﺒﺎﹰ ﻁﻐﻭﺍ ﺒﻬﺎ
ﻛﻌﺐ :ﺍﺳﻢ ﻗﺒﻴﻠﺔ ﻳﻘﻮﻝ :ﳌﺎ ﻛﺴﺎﻫﻢ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺛﻴﺎﺏ ﺇﻧﻌﺎﻣﻪ ،ﻭﻛﻔﺮﻭﺍ ﺇﺣﺴﺎﻧﻪ ،ﺧﺮﻕ ﻋﻨﻬﻢ ﺗﻠﻚ
ﺍﻟﺜﻴﺎﺏ ﲟﻤﺰﻕ ﻣﻦ ﺳﻨﺎﻥ ،ﻳﻌﲏ ﺃﻢ ﳌﺎ ﺟﺤﺪﻭﺍ ﻧﻌﻤﻪ ﺃﺯﺍﳍﺎ ﻋﻨﻬﻢ ﻭﻗﺘﻠﻬﻢ ،ﻭﺗﻠﻚ ﻧﻌﻤﺔ ﻋﻠﻴﻬﻢ .
ﺴﻘﻰ ﻏﻴﺭﻩ ﻓﻲ ﻏﻴﺭ ﺘﻠﻙ ﺍﻟﺒﻭﺍﺭﻕ ﻭﻟﻤﺎ ﺴﻘﻰ ﺍﻟﻐﻴﺙ ﺍﻟﹼﺫﻱ ﻜﻔﺭﻭﺍ ﺒﻪ
ﺍﻟﺒﻮﺍﺭﻕ :ﲨﻊ ﺑﺎﺭﻗﺔ ،ﻭﻫﻲ ﺍﻟﺴﺤﺎﺑﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺑﺮﻕ ،ﻭﻫﺬﺍ ﻣﺜﻞ ﺍﻟﺬﻱ ﻗﺒﻠﻪ .
ﻳﻘﻮﻝ :ﺃﻧﺸﺄ ﻋﻠﻴﻬﻢ ﺳﺤﺎﺋﺐ ﺇﺣﺴﺎﻧﻪ ﻭﺳﻘﺎﻫﻢ ﻏﻴﺚ ﺍﻣﺘﻨﺎﻧﻪ ،ﻓﻠﻤﺎ ﺟﺤﺪﻭﺍ ﻓﻀﻠﻪ ﺃﻣﻄﺮ ﻋﻠﻴﻬﻢ ﻣﻦ
ﺳﺤﺎﺋﺐ ﻏﲑ ﺗﻠﻚ ﺍﻟﺴﺤﺎﺋﺐ ،ﻳﻌﲏ ﺃﺗﺎﻫﻢ ﻣﻦ ﻋﺴﻜﺮﻩ ﰲ ﻣﺜﻞ ﺍﻟﺴﺤﺎﺋﺐ ﺍﻟﺒﺎﺭﻗﺔ ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺻﻮﺍﻋﻖ
ﺍﻻﻧﺘﻘﺎﻡ ،ﻭﺃﺯﺍﻝ ﻋﻨﻬﻢ ﻏﻴﺚ ﺍﻹﻧﻌﺎﻡ
ﻜﻤﺎ ﻴﻭﺠﻊ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﻜﻑﹼ ﺭﺍﺯﻕ ﻭﻤﺎ ﻴﻭﺠﻊ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﻜﻑﹼ ﺤﺎﺯﻡٍ
ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﺍﳊﺮﻣﺎﻥ ﳑﻦ ﺟﺮﺕ ﻋﺎﺩﺗﻪ ﺑﻪ ﻻ ﻳﻮﺟﻊ ﺍﶈﺮﻭﻡ ،ﻛﻤﺎ ﻳﻮﺟﻊ ﺇﺫﺍ ﻛﺎﻥ ﳑﻦ ﺟﺮﺕ ﻋﺎﺩﺗﻪ
ﺑﺎﻟﻨﻌﻢ ﻭﺍﻻﻣﺘﻨﺎﻥ .
ﺴﻨﺎﺒﻜﻬﺎ ﺘﺤﺸﻭ ﺒﻁﻭﻥ ﺍﻟﺤﻤﺎﻟﻕ ﺃﺘﺎﻫﻡ ﺒﻬﺎ ﺤﺸﻭ ﺍﻟﻌﺠﺎﺠﺔ ﻭﺍﻟﻘﻨﺎ
ﺣﺸﻮ :ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻑ ﺃﻭ ﺍﳊﺎﻝ ،ﻭﺍﳍﺎﺀ ﰲ ﺎ ﻟﻠﺨﻴﻞ ﺍﳌﻀﻤﺮﺓ ﺍﻟﱵ ﻳﺪﻝ ﻋﻠﻴﻬﺎ ﺫﻛﺮ ﺍﳉﻴﺶ،
ﻭﺍﳊﻤﻼﻕ :ﺑﺎﻃﻦ ﺍﳉﻔﻦ ،ﻭﺍﳊﻤﺎﻟﻖ :ﺃﺻﻠﻬﺎ ﺍﳊﻤﺎﻟﻴﻖ ﻓﺤﺬﻓﺖ ﺍﻟﻴﺎﺀ ﺿﺮﻭﺭﺓ ﻳﻘﻮﻝ :ﺃﺗﺎﻫﻢ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ
ﺑﺎﳋﻴﻞ ﻭﺳﻂ ﺍﻟﻐﺒﺎﺭ ﻭﺍﻟﺮﻣﺎﺡ ،ﻭﺣﻮﺍﻓﺮﻫﺎ ﺗﻨﺜﺮ ﺍﻟﻐﺒﺎﺭ ﻓﻴﺪﺧﻞ ﰲ ﻋﻴﻮﺎ ﻭﻋﻴﻮﻥ ﻓﺮﺳﺎﺎ .
ﻭﺃﻥ ﻨﺒﺘﺕ ﻓﻲ ﺍﻟﻤﺎﺀ ﻨﺒﺕ ﺍﻟﻐﻼﻓﻕ ﻭﻜﺎﻨﻭﺍ ﻴﺭﻭﻋﻭﻥ ﺍﻟﻤﻠﻭﻙ ﺒﺄﻥ ﺒﺩﻭﺍ
ﻳﺮﻭﻋﻮﻥ :ﺃﻱ ﻳﻔﺰﻋﻮﻥ .ﻭﺑﺪﻭﺍ :ﺃﻱ ﺻﺎﺭﻭﺍ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻭﺳﻜﻨﻮﻫﺎ .ﻭﺍﻟﻐﻼﻓﻖ :ﲨﻊ ﺍﻟﻐﻠﻔﻖ ﻭﻫﻮ
ﺍﻟﻄﺤﻠﺐ ،ﻭﻗﻴﻞ :ﻫﻮ ﻣﺎ ﻧﺒﺖ ﰲ ﺍﳌﺎﺀ ﻣﺜﻞ ﺍﻟﻄﺤﻠﺐ .
ﻳﻘﻮﻝ :ﻛﺎﻧﻮﺍ ﳜﻮﻓﻮﻥ ﺍﳌﻠﻮﻙ ﺑﱰﻭﳍﻢ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ،ﻭﺑﺄﻥ ﺍﳌﻠﻮﻙ ﻻ ﺗﺼﱪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻛﻤﺎ ﻻ ﺗﺼﱪ ﺍﻟﻐﻼﻓﻖ .
ﻭﺃﺒﺩﻯ ﺒﻴﻭﺘﺎﹰ ﻤﻥ ﺃﺩﺍﺤﻲ ﺍﻟﻨﹼﻘﺎﻨﻕ ﻓﻬﺎﺠﻭﻙ ﺃﻫﺩﻯ ﻓﻲ ﺍﻟﻔﻼ ﻤﻥ ﻨﺠﻭﻤﻪ
ﺍﳍﺎﺀ ﰲ ﳒﻮﻣﻪ ﻳﻌﻮﺩ ﺇﱃ ﻟﻔﻆ ﺍﻟﻔﻼ ﻭﳚﻮﺯ ﳒﻮﻣﻬﺎ ﻓﻴﻜﻮﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺍﳌﻌﲎ؛ ﻷﺎ ﲨﻊ ﺍﻟﻔﻼﺓ .ﻭﻫﺎﺟﻮﻙ:
ﺃﻱ ﻫﻴﺠﻮﻙ .ﻭﻣﻮﺿﻊ ﺃﻫﺪﻯ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .ﻭﺃﺑﺪﻯ ﺑﻴﻮﺗ ﺎﹰ :ﺃﻱ ﺃﺩﺧﻞ ﰲ ﺍﻟﺒﺪﻭ ﺑﻴﺘﺎﹰ ﻣﻦ ﺍﻟﻨﻌﺎﻡ،
ﻓﺄﺑﺪﻯ :ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ .ﻭﺃﺩﺍﺣﻲ :ﲨﻊ ﺍﻷﺩﺣﻴﺔ ،ﻭﻫﻲ ﻣﻮﺿﻊ ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ .ﻭﺍﻟﻨﻘﺎﻧﻖ :ﲨﻊ ﻧﻘﻨﻖ ﻭﻫﻮ ﺫﻛﺮ
ﺍﻟﻨﻌﺎﻡ .
ﻳﻘﻮﻝ :ﻫﻴﺠﻮﻙ ﻟﻠﺤﺮﺏ ،ﻭﺃﻧﺖ ﻋﺎﱂ ﺑﺎﻟﻔﻠﻮﺍﺕ ﻭﺃﻛﺜﺮ ﺍﻫﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ،ﻭﻛﻨﺖ ﺃﺩﺧﻞ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﺑﻴﺘﺎﹰ
ﻣﻦ ﺍﻟﻨﻘﺎﻧﻖ .
ﻭﻗﻴﻞ :ﺇﻥ ﻗﻮﻟﻪ ﺃﺑﺪﻯ ﺑﻴﻮﺗﺎﹰ :ﺃﻱ ﺃﻇﻬﺮ ﺑﻴﻮﺗﺎﹰ ،ﻭﻣﻌﻨﺎﻩ :ﻛﻨﺖ ﻓﻴﻬﺎ ﺃﻇﻬﺮ ﺑﻴﻮﺗﺎﹰ ﻣﻦ ﺍﻟﻨﻘﺎﻧﻖ؛ ﻷﻥ ﺑﻴﻮﺎ ﺗﻜﻮﻥ
ﻇﺎﻫﺮﺓ ﻏﲑ ﺧﻔﻴﺔ .
ﻭﺁﻟﻑ ﻤﻨﻬﺎ ﻤﻘﻠﺔﹰ ﻟﻠﻭﺩﺍﺌﻕ ﻭﺃﺼﺒﺭ ﻋﻥ ﺃﻤﻭﺍﻫﻪ ﻤﻥ ﻀﺒﺎﺒﻪ
ﺍﻟﻮﺩﺍﺋﻖ :ﲨﻊ ﺍﻟﻮﺩﻳﻘﺔ ،ﻭﻫﻲ ﺷﺪﺓ ﺍﳊﺮ .ﻭﳚﻮﺯ ﺃﻣﻮﺍﻫﻬﺎ ﻭﺿﺒﺎﺎ ﺭﺩﺍﹰ ﺇﱃ ﻣﻌﲎ ﺍﳉﻤﻊ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻬﺎ
ﻟﻠﻀﺒﺎﺏ .ﻭﺃﺻﱪ ﻭﺁﻟﻒ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ،ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻗﻮﻟﻪ :ﺃﻫﺪﻯ ﰲ ﺍﻟﻔﻼ ﻭﻣﻘﻠﺔﹰ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ.
ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﺳﺄﻟﺖ ﺍﳌﺘﻨﱯ ﻋﻦ ﻣﻌﻨﺎﻩ ﻓﻘﺎﻝ :ﺍﻟﻔﺮﺱ ﺇﺫﺍ ﻋﻠﻘﺖ ﻋﻠﻴﻪ ﺍﳌﺨﻼﺓ ﻃﻠﺒﺖ ﻣﻮﺿﻌﺎﹰ ﻣﺮﺗﻔﻌﺎﹰ
ﻳﻀﻌﻬﺎ ﻋﻠﻴﻪ ،ﰒ ﻳﺘﻨﺎﻭﻝ ﻣﻨﻬﺎ ،ﻓﺨﻴﻞ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺃﺑﺪﺍﹰ ﺇﺫﺍ ﻋﻠﻘﺖ ﻋﻠﻴﻬﺎ ﻋﻼﺋﻘﻬﺎ ﺭﻓﻌﺘﻪ ﻋﻠﻰ ﻫﺎﻡ ﺍﻟﺮﺟﺎﻝ
ﺍﻟﺬﻳﻦ ﻗﺘﻠﺘﻬﻢ ! ﻟﻜﺜﺮﺓ ﻫﺎﻣﺎﻢ .
ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﻫﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﺍﳋﻴﻞ ﻫﺠﻨﺎ ﻗﺼﺎﺭ ﺍﻷﻋﻨﺎﻕ؛ ﻷﻥ ﺍﻟﻔﺮﺱ ﺍﻟﻌﺘﻴﻖ ﻻ ﻳﻀﻊ ﳐﻼﺗﻪ
ﻋﻠﻰ ﺷﻲﺀ ﻟﻄﻮﻝ ﻋﻨﻘﻪ .
ﻭﺍﻋﺘﺬﺭ ﻋﻨﻪ ﻓﻘﻴﻞ :ﺇﻥ ﺭﺀﻭﺱ ﺍﻟﻘﺘﻠﻰ ﻗﺪ ﻛﺜﺮﺕ ﺣﱴ ﻏﻄﺖ ﻭﺟﻪ ﺍﻷﺭﺽ ،ﻓﺎﻟﻔﺮﺱ ﻻ ﻳﻀﻊ ﳐﻼﺗﻪ -ﺇﻥ
ﻭﺿﻌﻬﺎ -ﺇﻻ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﻟﻘﺘﻠﻰ؛ ﻭﻛﺜﺮ ﺫﻟﻚ ﺣﱴ ﺻﺎﺭ ﻋﺎﺩﺓ ﳍﺎ ،ﻭﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﳛﺘﺎﺝ ﺇﻟﻴﻪ
ﻟﻘﺼﺮ ﻋﻨﻘﻪ.
ﻤﻥ ﺍﻟﺩﻡ ﻜﺎﻟﺭﻴﺤﺎﻥ ﺘﺤﺕ ﺍﻟﺸﹼﻘﺎﺌﻕ ﻭﻻ ﺘﺭﺩ ﺍﻟﻐﺩﺭﺍﻥ ﺇﻻﹼ ﻭﻤﺎﺅﻫﺎ
ﺍﻟﺸﻘﺎﺋﻖ :ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻘﺮ ،ﻭﻫﻮ ﺍﲰﻪ ﺍﻷﺻﻠﻲ ،ﻭﺇﳕﺎ ﲰﻲ ﺍﻟﺸﻘﺮ ﺷﻘﺎﺋﻖ ﲟﻨﺒﺘﻪ ،ﻭﺍﻟﺸﻘﺎﺋﻖ :ﲨﻊ ﺷﻘﻴﻘﺔ،
ﻭﻫﻲ ﻛﻞ ﺃﺭﺽ ﻣﺴﺘﻄﻴﻠﺔ ﺗﺸﻖ ﺑﲔ ﺍﻟﺮﻣﻠﲔ .ﻭﻗﻴﻞ ﳍﺎ :ﺷﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻥ؛ ﻷﻥ ﺍﻟﻨﻌﻤﺎﻥ ﻣﺮ ﻋﻠﻰ ﺷﻘﺎﺋﻖ ﻓﻴﻬﺎ
ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻓﺄﻋﺠﺒﻪ ﻓﺤﻤﺎﻩ ،ﻭﱂ ﻳﺪﻉ ﺃﺣﺪﺍﹰ ﻳﺮﻋﻰ ﺗﻠﻚ ﺍﻟﺸﻘﺎﺋﻖ ،ﻓﺄﺿﻴﻔﺖ ﺇﻟﻴﻪ ﻳﻘﻮﻝ :ﺗﻌﻮﺩﺕ ﺧﻴﻠﻪ ﺃﻻ
ﺗﺮﺩ ﻟﺸﺮﺏ ﺍﳌﺎﺀ ﺇﻻ ﺍﻟﻐﺪﺭﺍﻥ ﺍﳌﻤﺰﻭﺟﺔ ﺑﺎﻟﺪﻣﺎﺀ .ﺷﺒﻪ ﺧﻀﺮﺓ ﺍﳌﺎﺀ ﲢﺖ ﺍﻟﺪﻡ ﺑﺎﻟﺮﳛﺎﻥ ﲢﺖ ﺍﻟﺸﻘﺎﺋﻖ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﻟﺮﳛﺎﻥ ﺍﻟﻄﺤﻠﺐ ﻭﻣﻌﻨﺎﻩ :ﺃﻥ ﲪﺮﺓ ﺍﻟﺪﻡ ﺗﻌﻠﻮ ﺧﻀﺮﺓ ﺍﻟﻄﺤﻠﺐ .ﻭﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻌﺾ
ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﻧﻘﻠﻪ ﺇﱃ ﻭﺻﻒ ﺳﻴﻒ ﻓﻘﺎﻝ:
ﻜﺎﻟﻤﺎﺀ ﺘﺤﺕ ﺸﻘﺎﺌﻕ ﺍﻟﻨﹼﻌﻤﺎﻥ ﻭﻴﻠﻭﺡ ﻓﻲ ﻭﺭﻕ ﺍﻟﻨﹼﺠﻴﻊ ﻓﺭﻨﺩﻩ
ﻭﻗﺩ ﻁﺭﺩﻭﺍ ﺍﻷﻅﻌﺎﻥ ﻁﺭﺩ ﺍﻟﻭﺴﺎﺌﻕ ﻟﻭﻓﺩ ﻨﻤﻴﺭٍ ﻜﺎﻥ ﺃﺭﺸﺩ ﻤﻨﻬﻡ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺍﻧﻜﺸﻒ ﺍﻟﻠﻴﻞ ﻋﻨﻬﻢ ﺃﺿﺎﺀ ﳍﻢ ﺎﺭﺍﻥ :ﺃﺣﺪﳘﺎ ﺍﻟﻨﻬﺎﺭ ﺍﳊﻘﻴﻘﻲ ،ﻭﺍﻟﺜﺎﱐ ﺿﻮﺀ ﳌﻊ ﺍﻟﺴﻴﻮﻑ.
ﻭﻗﺪ ﺃﺗﻰ ﺍﻟﻨﺎﺑﻐﺔ ﲜﻤﻴﻊ ﺫﻟﻚ ﰲ ﺑﻴﺖ ﻭﺍﺣﺪ ﻓﻘﺎﻝ:
ﻨﻭﺭﺍﹰ ﺒﻨﻭﺭٍ ﻭﺇﻅﻼﻤﺎﹰ ﺒﺈﻅﻼﻡ ﺘﺒﺩﻭﺍ ﻜﻭﺍﻜﺒﻪ ﻭﺍﻟﺸﹼﻤﺱ ﻁﺎﻟﻌ ﺔﹲ
ﻳﻘﻮﻝ :ﺇﻥ ﻫﺬﺍ ﺍﳉﻴﺶ ﳛﻒ ﺃﻏﺮ :ﺃﻱ ﳛﻴﻂ ﺑﻪ ﻣﻦ ﲨﻴﻊ ﺟﻬﺎﺗﻪ ،ﻭﺇﺫﺍ ﻗﺘﻞ ﺇﻧﺴﺎﻧ ﺎﹰ ﻻ ﻳﻘﺘﻞ ﺑﻪ ﻗﻮﺩﺍﹰ؛ ﻟﻌﺰﺗﻪ
ﻭﻣﻨﻌﺘﻪ ،ﺃﻭ ﻷﻧﻪ ﻻ ﻳﻘﺘﻠﻪ ﺇﻻ ﲝﻖ ،ﻭﻻ ﻳﻄﺎﻟﺐ ﺃﻳﻀﺎﹰ ﺑﺪﻳﺘﻪ ،ﻭﻻ ﻳﻌﺘﺬﺭ ﻋﻤﺎ ﻓﻌﻠﻪ؛ ﻟﻠﻮﺟﻬﲔ ﺍﻟﻠﺬﻳﻦ
ﺫﻛﺮﻧﺎﳘﺎ .ﻭﻫﻮ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻻﹶ ﻳﺴﺄﹶﻝﹸ ﻋﻤﺎ ﻳﻔﹾﻌﻞﹸ ﻭﻫﻢ ﻳﺴﺄﹶﻟﹸﻮﻥﹶ".
ﻳﻘﻮﻝ :ﳜﺮﺝ ﲞﻴﻠﻪ ﺇﱃ ﺍﳌﻔﺎﻭﺯ ﺟﺎﻫﺮﺍﹰ ﺎ ﰲ ﻃﻠﺐ ﺍﻷﻋﺪﺍﺀ ،ﻓﻬﻲ ﺗﺘﺠﺎﻭﺏ ﺑﺎﻟﺼﻬﻴﻞ ،ﻭﻻ ﳝﻨﻌﻬﺎ ﺍﻟﺼﻬﻴﻞ
ﺑﺎﻟﻀﺮﺏ ،ﺇﺫ ﻟﻴﺲ ﻣﻦ ﻋﺎﺩﺎ ﺍﳌﺴﺎﺭﺓ ،ﻓﻬﻮ ﻳﺘﺮﻛﻬﺎ ﻣﻊ ﻋﺎﺩﺎ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﻣﻌﻨﺎﻩ ﻛﺄﻥ ﺑﻌﺾ ﺧﻴﻠﻪ ﻳﺴﺮ ﺇﱃ ﺑﻌﺾ ﺷﻜﻴﺔ ﳌﺎ ﳚﺸﻤﻬﺎ ﻣﻦ ﺍﳊﺮﻭﺏ ﻭﻗﻄﻊ ﺍﳌﻔﺎﻭﺯ،
ﻓﻴﺠﺎﻭﺎ ﺍﻵﺧﺮ ﺳﺮﺍﹰ .
ﻗﺎﻝ :ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﺧﻴﻠﻪ ﻣﺆﺩﺑﺔ ﻣﻌﻠﻤﺔ ﻓﺘﺼﻬﻞ ﺳﺮﺍﹰ ﻫﻴﺒﺔ ﻭﺇﺟﻼﻻ .
ﻴﺩ ﻟﻡ ﻴﺩﻤﻬﺎ ﺇﻻﹼ ﺍﻟﺴﻭﺍﺭ ﺒﻨﻭ ﻜﻌﺏٍ ﻭﻤﺎ ﺃﺜﹼﺭﺕ ﻓﻴﻬﻡ
ﻳﻘﻮﻝ :ﺇﻥ ﺑﲏ ﻛﻌﺐ ﻳﻔﺘﺨﺮﻭﻥ ﺑﺄﻧﻚ ﺃﻭﻗﻌﺖ ﻢ ،ﻭﻳﺘﺠﻤﻠﻮﻥ ﺑﻘﺼﺪﻙ ﺇﻟﻴﻬﻢ ،ﻭﺇﻥ ﺃﺻﺎﺑﺘﻬﻢ ﺍﻻﻵﻡ
ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ،ﻛﻴﺪ ﻳﺪﻣﻴﻬﺎ ﺍﻟﺴﻮﺍﺭ ،ﻓﺈﻥ ﺻﺎﺣﺒﻬﺎ ﻻ ﻳﺸﻜﻮ ﺍﻷﱂ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻣﻦ ﺍﻟﺴﻮﺍﺭ ،ﳌﺎ ﻛﺎﻥ ﺍﻟﺴﻮﺍﺭ
ﲨﺎﻝ ﻳﺪﻩ ﻭﺯﻳﻨﺘﻪ .
ﻭﻓﻴﻬﺎ ﻤﻥ ﺠﻼﻟﺘﻪ ﺍﻓﺘﺨﺎﺭ ﺒﻬﺎ ﻤﻥ ﻗﻁﻌﻪ ﺃﻟﻡ ﻭﻨﻘ ﺹ
ﺍﳍﺎﺀ ﰲ ﺎ ﻟﻠﻴﺪ ،ﻭﻛﺬﻟﻚ ﰲ ﻓﻴﻬﺎ ﻭﰲ ﻗﻄﻌﻪ ﻭﺟﻼﻟﺘﻪ ﻟﻠﺴﻮﺍﺭ .ﻭﻣﻌﻨﺎﻩ ﻫﻢ ﻣﺜﻞ ﻳﺪ ﺃﺩﻣﺎﻫﺎ ﺍﻟﺴﻮﺍﺭ ،ﻓﻬﻲ
ﺗﺘﺄﱂ ﻣﻦ ﻗﻄﻌﻪ ﻭﺗﻔﺘﺨﺮ ﲜﻤﺎﻟﻪ .
ﻭﺃﺩﻨﻰ ﺍﻟﺸﹼﺭﻙ ﻓﻲ ﺃﺼﻝٍ ﺠﻭﺍﺭ ﻟﻬﻡ ﺤﻕﱞ ﺒﺸﺭﻜﻙ ﻓﻲ ﻨﺯﺍ ﺭٍ
ﻳﻘﻮﻝ :ﳍﻢ ﻋﻠﻴﻚ ﺣﻖ ﻻﻧﺘﺴﺎﺑﻚ ﻣﻌﻬﻢ ﺇﱃ ﻧﺰﺍﺭ ،ﻭﺃﻗﻞ ﺍﻟﻘﺮﺍﺑﺔ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﳉﻮﺍﺭ ،ﻓﻜﻤﺎ ﳚﺐ ﺻﻴﺎﻧﺔ ﺣﻖ
ﺍﳉﺎﺭ ،ﻓﻜﺬﻟﻚ ﺣﻖ ﺍﻟﻘﺮﻳﺐ .
ﻓﺄﻭﻝ ﻗﺭﺡ ﺍﻟﺨﻴﻝ ﺍﻟﻤﻬﺎﺭ ﻟﻌ ﻝّ ﺒﻨﻴﻬﻡ ﻟﺒﻨﻴﻙ ﺠﻨﺩ
ﻳﻘﻮﻝ :ﺍﻋﻒ ﻋﻨﻬﻢ ،ﻓﻠﻌﻞ ﺃﺑﻨﺎﺀﻫﻢ ﻳﻜﻮﻧﻮﻥ ﺟﻨﺪﺍﹰ ﻟﺒﻨﻴﻚ ،ﻛﻤﺎ ﺃﻢ ﺟﻨﺪﻙ ،ﻓﻜﻞ ﻛﺒﲑ ﻳﻜﻮﻥ ﺻﻐﲑﺍﹰ
ﻭﻳﺼﲑ ﺭﺟﻼ ،ﻭﺃﻭﻝ ﻣﺎ ﻳﻜﻮﻥ ﺍﳋﻴﻞ :ﻣﻬﺎﺭﺍﹰ ﰒ ﺗﻜﻮﻥ ﻗﺮﺣﺎﹰ .
ﻭﺃﻋﻔﻰ ﻤﻥ ﻋﻘﻭﺒﺘﻪ ﺍﻟﺒﻭﺍﺭ ﻭﺃﻨﺕ ﺃﺒﺭ ﻤﻥ ﻟﻭ ﻋﻕﹼ ﺃﻓﻨﻰ
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ،ﺃﺳﺘﻔﻴﺪ ﻣﻨﻪ ﺣﺴﻦ ﺍﻟﻜﻼﻡ ﻓﺈﺫﺍ ﻣﺪﺣﺘﻪ ﺑﻪ ﺟﺎﺯﺍﱐ ﺑﺎﻟﻨﻌﻢ ﺍﻟﻌﻈﺎﻡ .
ﻤﻁﺎﻟﻌﺔ ﺍﻟﺸﹼﻤﺱ ﺍﻟﹼﺘﻲ ﻓﻲ ﻟﺜﺎﻤﻪ ﻓﻼ ﺯﺍﻟﺕ ﺍﻟﺸﹼﻤﺱ ﺍﻟﺘﻲ ﻓﻲ ﺴﻤﺎﺌﻪ
ﺃﺿﺎﻑ ﺍﻟﺴﻤﺎﺀ ﺇﻟﻴﻪ ﰲ ﻗﻮﻟﻪ :ﰲ ﲰﺎﺋﻪ ﺗﻮﺳﻌﺎﹰ ﻟﻴﺠﺎﻧﺲ ﻗﻮﻟﻪ :ﰲ ﻟﺜﺎﻣﻪ ﻗﻠﺖ :ﺇﳕﺎ ﺃﺿﺎﻓﻬﺎ ﺇﻟﻴﻪ ﻷﻧﻪ ﺟﻌﻠﻪ
ﻣﺎﻟﻜﺎﹰ ﻟﻠﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ .
ﻳﻘﻮﻝ ﺩﺍﻋﻴﺎﹰ ﻟﻪ ﺑﺪﻭﺍﻡ ﺍﻟﺒﻘﺎﺀ :ﻻ ﺯﺍﻟﺖ ﴰﺲ ﺍﻟﺴﻤﺎﺀ ﻣﻘﺎﺑﻠﺔ ﻟﻮﺟﻬﻚ ﺍﻟﺬﻱ ﻫﻮ ﻛﺎﻟﺸﻤﺲ ﰲ ﺣﺴﻦ ﺍﻟﺒﻬﺎﺀ
ﻭﺍﻟﺴﻤﻮ ﻭﺍﻟﻌﻼ .
ﺘﻌﺠﺏ ﻤﻥ ﻨﻘﺼﺎﻨﻬﺎ ﻭﺘﻤﺎﻤﻪ ﻭﻻ ﺯﺍﻝ ﺘﺠﺘﺎﺯ ﺍﻟﺒﺩﻭﺭ ﺒﻭﺠﻬﻪ
ﻳﻘﻮﻝ :ﻻ ﺯﺍﻝ ﺃﺑﺪﺍ ﻳﻄﻠﻊ ﺍﻟﺒﺪﺭ ﻋﻠﻴﻪ ،ﻭﻳﺮﻯ ﻭﺟﻬﻪ ﺃﺣﺴﻦ ﻣﻨﻪ ﻭﺃﻛﻤﻞ ﺎﺀً ﻭﻣﻨﻈﺮﺍﹰ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﺑﺪﺭ ﺍﻟﺴﻤﺎﺀ ﻳﻨﺘﻘﺺ ﰲ ﻛﻞ ﺷﻬﺮ ،ﻭﻭﺟﻪ ﺍﳌﻤﺪﻭﺡ ﺃﺑﺪﺍﹰ ﻏﺎﻳﺔ ﺍﻟﺘﻤﺎﻡ ،ﻓﻴﺘﻌﺠﺐ ﺍﻟﺒﺪﺭ
ﻣﻦ ﻧﻘﺼﺎﻧﻪ ﻛﻞ ﺷﻬﺮ ،ﻭﲤﺎﻣﻪ ﺃﺑﺪ ﺍﻟﺪﻫﺮ .
ﻭﻗﺎﻝ ﰲ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﺍﳌﻨﺘﺼﻒ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ﻣﻌﺰﻳﺎﹰ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ﰲ
ﺃﺧﺘﻪ ﺍﻟﺼﻐﺮﻯ ﻭﻣﺴﻠﻴﺎﹰ ﺑﺒﻘﺎﺀ ﺍﻷﺧﺖ ﺍﻟﻜﱪﻯ .
ﺘﻜﻥ ﺍﻷﻓﻀﻝ ﺍﻷﻋﺯ ﺍﻷﺠ ﻼﹼ ﺇﻥ ﻴﻜﻥ ﺼﺒﺭ ﺫﻱ ﺍﻟﺭﺯﻴﺔ ﻓﻀﻼﹰ
ﻭﺍﳌﻌﲎ :ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﻗﺔ ﻟﻮ ﻛﺎﻧﺖ ﻟﻀﻌﻒ ﻗﻠﺒﻚ ﻟﻠﺤﻘﺘﻚ ﺃﻳﻀﺎﹰ ﰲ ﺍﳊﺮﺏ ،ﻭﻟﻜﻨﻪ ﻭﻓﺎﺀ ﻭﺭﻋﺎﻳﺔ ،ﻓﺄﻧﺖ
ﺗﺴﺘﻌﻤﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﰲ ﻣﻮﺿﻌﻪ ،ﺣﻴﺚ ﲢﻤﺪﻩ ﻭﺗﺴﺘﺤﺴﻨﻪ ﺍﻟﻌﻘﻮﻝ ،ﻭﻻ ﺗﻀﻌﻪ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ .
ﻭﻡ ﻭﺍﻟﻬﺎﻡ ﺒﺎﻟﺼﻭﺍﺭﻡ ﺘﻔﻠﻰ ﺃﻴﻥ ﺨﻠﹼﻔﺘﻬﺎ ﻏﺩﺍﺓ ﻟﻘﻴﺕ ﺍﻟ ﺭ
ﺗﻔﻠﻰ :ﻣﻦ ﻓﻠﻴﺖ ﺭﺃﺳﻪ ،ﺇﺫﺍ ﻓﺘﺸﺘﻪ ﻟﺘﺨﺮﺝ ﻣﻨﻪ ﺍﻟﻘﻤﻞ .
ﻣﻌﻨﺎﻩ :ﻳﻀﺮﺏ ﺑﺎﻟﺴﻴﻮﻑ ﻣﻦ ﻛﻞ ﺟﻬﺔ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﺎﱄ ﻳﻌﻢ ﺍﻟﺮﺃﺱ .
ﻳﻘﻮﻝ :ﺃﻳﻦ ﺗﺮﻛﺖ ﻫﺬﻩ ﺍﻟﺮﻗﺔ ﻏﺪﺍﺓ ﳏﺎﺭﺑﺘﻚ ﺍﻟﺮﻭﻡ ﻓﻴﻤﺎ ﻛﻨﺖ ﺗﻀﺮﺏ ﺭﺀﻭﺳﻬﻢ ﺑﺎﻟﺴﻴﻮﻑ ﺍﻟﺼﻮﺍﺭﻡ .
ﺠﻌﻝ ﺍﻟﻘﺴﻡ ﻨﻔﺴﻪ ﻓﻴﻪ ﻋﺩ ﻻﹰ ﻗﺎﺴﻤﺘﻙ ﺍﻟﻤﻨﻭﻥ ﺸﺨﺼﻴﻥ ﺠﻭﺭﺍﹰ
ﺃﻧﺖ ﺍﳌﻨﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﳌﻨﻴﺔ .ﻭﺍﳍﺎﺀ ﰲ ﻓﻴﻪ ﺗﺮﺟﻊ ﺇﱃ ﺍﳉﻮﺭ .
ﻳﻘﻮﻝ :ﻗﺎﲰﺘﻚ ﺍﳌﻨﻮﻥ ﻋﻠﻰ ﺃﺧﺘﻴﻚ ﻇﻠﻤﺎﹰ ﻭﺟﻮﺭﺍﹰ ﻣﻨﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﻘﺎﲰﺔ؛ ﻷﺎ ﻟﻴﺲ ﳍﺎ ﺍﳊﻖ ﰲ ﻭﺍﺣﺪﺓ
ﻳﻘﻮﻝ :ﻟﻮ ﻟﻘﻴﺖ ﻣﻜﺎﺎ ﺣﺰﻧﺎﹰ ﻟﻜﻨﺖ ﺗﺰﻳﻞ ﺍﳊﺰﻥ ﻋﻦ ﻗﻠﺒﻚ ﺑﺎﻟﺴﻴﻒ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻚ ﰲ ﺍﳊﺮﺏ ﺃﻥ
ﺗﻜﺸﻒ ﺍﳊﺮﻭﺏ ﻋﻦ ﻧﻔﺴﻚ ﺑﺎﻟﻀﺮﺏ ﻭﲡﻠﻴﻪ ﺑﺎﻟﻄﻌﻦ .
ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺻﻔﺔ ﻟﻘﻮﻟﻪ :ﻗﻠﺪ ﺍﷲ ﺩﻭﻟﺔﹰ ﺳﻴﻔﻬﺎ ﺃﻧﺖ :ﺃﻱ ﻗﻠﺪﻫﺎ ﺍﷲ ﻣﻨﻚ ﺣﺴﺎﻣﺎﹰ ﻫﺬﻩ ﺻﻔﺘﻪ .
ﻳﻘﻮﻝ :ﻫﻮ ﻳﻀﺮﺏ ﺍﻟﻜﺘﻴﺒﺔ ﺑﺴﻴﻔﻪ ،ﺣﻴﺚ ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻣﻨﻬﺎ ﺃﻥ ﻳﻄﻌﻦ ﺑﺮﳏﻪ .ﻭﺍﻟﻀﺮﺏ ﺃﻋﻠﻰ ﻭﺃﻏﻠﻰ:
ﻣﻌﻨﺎﻩ ﺇﺫﺍ ﱂ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺍﻟﺪﻧﻮ ﻣﻦ ﺍﻟﻌﺪﻭ ،ﻭﻗﻴﺪ ﺍﻟﺮﻣﺢ ﺑﺎﻟﺪﻧﻮ ﻓﻴﻪ ،ﻓﻘﻴﺪ ﺍﻟﺴﻴﻒ ﺃﺻﻌﺐ ﻭﺃﺷﺪ .
ﻭﻻ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻫﺬﺍ ﺑﺄﻥ ﻳﻘﺎﻝ :ﺍﻷﻣﺮ ﲞﻼﻑ ﺫﻟﻚ؛ ﻷﻧﻪ ﺭﲟﺎ ﻻ ﳝﻜﻦ ﺍﳌﻄﺎﻋﻨﺔ ﻟﻄﻮﻝ ﺍﻟﺮﻣﺎﺡ ،ﻭﳝﻜﻦ
ﺍﳌﻀﺎﺭﺑﺔ ﺑﺎﻟﺴﻴﻮﻑ ﻟﻘﺼﺮﻫﺎ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻀﺮﺏ ﺃﻋﻠﻰ ﻭﺃﻏﻠﻰ؛ ﻷﻥ ﺍﳌﻌﲎ ﻣﺎ ﺑﻴﻨﺎ :ﺃﻧﻪ ﺇﺫﺍ ﱂ ﳝﻜﻦ ﺍﻟﺪﻧﻮ
ﻣﻘﺪﺍﺭ ﺭﻣﺢ ﻟﺸﺪﺓ ﺍﻟﻘﺘﺎﻝ ،ﻓﺎﻟﺪﻧﻮ ﻣﻘﺪﺍﺭ ﺳﻴﻒ ﺃﺷﺪ ﺗﻌﺬﺭﺍﹰ ،ﺃﻭ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺎﻝ ﻫﺬﻩ ﻓﺘﺮﺗﻌﺶ
ﺍﻷﻳﺪﻱ ،ﻭﻻ ﺗﻘﻞ ﺍﻟﺴﻴﻮﻑ .
ﺭﻙ ﻭﺼﻔﺎﹰ ﺃﺘﻌﺒﺕ ﻓﻜﺭﻱ ﻓﻤﻬ ﻼﹰ ﺃﻴﻬﺎ ﺍﻟﺒﺎﻫﺭ ﺍﻟﻌﻘﻭﻝ ﻓﻤﺎ ﻴﺩ
ﻳﻘﻮﻝ :ﺣﲑﺕ ﺍﻟﻌﻘﻮﻝ ﺑﻔﻀﻠﻚ ،ﻓﻼ ﲢﻴﻂ ﺍﻷﻭﺻﺎﻑ ﻛﻨﻪ ﻭﺻﻔﻚ ،ﻭﻗﺪ ﺃﺭﺩﺕ ﻭﺻﻔﻚ ﰲ ﺍﻟﺸﻌﺮ
ﻓﺄﺗﻌﺒﺖ ﻓﻜﺮﻱ ﲟﺤﺎﺳﻦ ﺃﻭﺻﺎﻓﻚ ،ﻓﺎﺭﻓﻖ ﻭﻻ ﺗﻜﻠﻔﲏ ﻣﻦ ﻭﺻﻔﻚ ﻣﺎ ﻻ ﺃﻃﻴﻖ .ﻭﻭﺻﻔﺎﹰ :ﻧﺼﺐ ﻋﻠﻰ
ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﻣﻬﻼﹰ :ﻋﻠﻰ ﺍﳌﺼﺪﺭ .
ﻩ ﻭﻤﻥ ﺩﻝّ ﻓﻲ ﻁﺭﻴﻘﻙ ﻀ ﻼﹼ ﻤﻥ ﺘﻌﺎﻁﻰ ﺘﺸﺒﻬﺎﹰ ﺒﻙ ﺃﻋﻴﺎ
ﺩﻝ ﰲ ﻃﺮﻳﻘﻚ :ﺃﻱ ﺳﻠﻜﻬﺎ ،ﻳﻘﺎﻝ :ﺩﻝ ﻓﻼﻥ ﰲ ﻃﺮﻳﻖ ﺇﺫﺍ ﻋﺮﻑ ﺃﻋﻼﻣﻬﺎ ،ﻭﺗﺒﻊ ﺍﻟﻨﺎﺱ ﺃﺛﺮﻩ ﻓﻴﻪ .
ﻳﻘﻮﻝ :ﻣﻦ ﺭﺍﻡ ﺃﻥ ﻳﺸﺘﺒﻪ ﺑﻚ ﺃﻋﺠﺰﻩ ﻣﺎ ﻳﺮﻭﻣﻪ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻖ ﻓﻌﺎﻟﻚ ﺿﻞ ﻭﲢﲑ ﻭﱂ
ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﺘﻔﻲ ﺁﺛﺎﺭ ﺳﻌﻴﻚ .ﻭﻓﺎﻋﻞ ﺃﻋﻴﺎﻩ ﻗﻴﻞ :ﺿﻤﲑ ﺍﻟﺘﺸﺒﻪ ،ﻭﻗﻴﻞ :ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺘﻌﺎﻃﻲ :ﺃﻱ ﺃﻋﻴﺎﻩ
ﺗﻌﺎﻃﻴﻪ ،ﻭﺩﻝ ﻋﻠﻴﻪ :ﺗﻌﺎﻃﻰ .
ﻗﺎﻝ :ﻻ ﺯﻟﺕ ﺃﻭ ﺘﺭﻯ ﻟﻙ ﻤﺜﻼ ﻓﺈﺫﺍ ﻤﺎ ﺍﺸﺘﻬﻰ ﺨﻠﻭﺩﻙ ﺩﺍ ﻉٍ
ﻳﻘﻮﻝ :ﻻ ﻧﻈﲑ ﻟﻚ ﰲ ﺍﻟﺸﺮﻑ ،ﻭﻻ ﻳﻜﻮﻥ ﻟﻚ ﻧﻈﲑ ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻋﻮ ﻟﻚ ﺑﺎﳋﻠﻮﺩ ﻗﺎﻝ :ﻻ
ﺯﻟﺖ ﺣﱴ ﺗﺮﻯ ﻟﻚ ﻧﻈﲑﺍﹰ .ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﻜﻮﻥ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻻ ﻣﺖ ﺃﺑﺪﺍﹰ .
ﻭﻭﺭﺩ ﻋﻠﻰ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﳋﱪ ،ﺁﺧﺮ ﺳﺎﻋﺔ ﺎﺭ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﻟﺴﺖ ﺧﻠﻮﻥ ﻣﻦ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ ﺃﺭﺑﻊ
ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ،ﺑﺄﻥ ﺍﻟﺪﻣﺴﺘﻖ ﻭﺟﻴﻮﺵ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻗﺪ ﻧﺰﻟﺖ ﺛﻐﺮ ﺍﳊﺪﺙ ،ﰲ ﻳﻮﻡ ﺍﻷﺣﺪ ،ﻭﻧﺼﺒﺖ
ﻳﻘﻮﻝ :ﻛﻠﻤﺎ ﺑﻌﺚ ﺍﻟﺮﻭﻡ ﻋﻴﻨﺎ ﻳﺘﻌﺮﻑ ﳍﻢ ﺧﱪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻭﻳﻨﺬﺭﻫﻢ ،ﻭﺃﻋﺠﻠﻮﺍ ﺭﺳﻮﳍﻢ ﰲ ﻣﺴﲑﻩ
ﺇﻟﻴﻬﻢ ﺑﺄﺧﺒﺎﺭﻩ ،ﺃﻋﺠﻠﻬﻢ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﲞﻴﻠﻪ ،ﻭﺳﺎﺭ ﺇﻟﻴﻬﻢ ﻗﺒﻞ ﻋﻮﺩ ﺍﻟﺮﺳﻮﻝ ﺇﻟﻴﻬﻢ ،ﻭﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﻧﺬﻳﺮﻩ
ﺇﻟﻴﻬﻢ .
ﻤﻝ ﺇﻻﹼ ﺍﻟﺤﺩﻴﺩ ﻭﺍﻷﺒﻁﺎﻻ ﻓﺄﺘﺘﻬﻡ ﺨﻭﺍﺭﻕ ﺍﻷﺭﺽ ﻤﺎ ﺘﺢ
ﺧﻮﺍﺭﻕ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .
ﻳﻘﻮﻝ :ﺃﺗﺘﻬﻢ ﺧﻴﻞ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺗﺸﻖ ﺍﻷﺭﺽ ﲝﻮﺍﻓﺮﻫﺎ؛ ﻟﺸﺪﺓ ﻭﻃﺌﻬﺎ ﻭﻗﻮﺓ ﺟﺮﻳﻬﺎ ،ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺇﻻ
ﺍﻟﻔﺮﺳﺎﻥ ﻭﺍﻟﺴﻼﺡ .
ﻉ ﻋﻠﻴﻬﺎ ﺒﺭﺍﻗﻌﺎﹰ ﻭﺠﻼﻻ ﺨﺎﻓﻴﺎﺕ ﺍﻷﻟﻭﺍﻥ ﻗﺩ ﻨﺴﺞ ﺍﻟﻨﹼﻕ
ﻳﻘﻮﻝ :ﺃﺗﺘﻬﻢ ﺍﳋﻴﻞ ﻗﺪ ﺧﻔﻴﺖ ﺃﻟﻮﺍﺎ ﳌﺎ ﻋﻼﻫﺎ ﻣﻦ ﺍﻟﻐﺒﺎﺭ ،ﺣﱴ ﺻﺎﺭ ﳍﺎ ﻣﺜﻞ ﺍﻟﱪﺍﻗﻊ ﻭﺍﳉﻼﻝ،
ﻭﺧﺎﻓﻴﺎﺕ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .
ﻟﻴﺨﻭﻀﻥ ﻟﺩﻭﻨﻪ ﺍﻷﻫﻭﺍﻻ ﺤﺎﻟﻔﺘﻪ ﺼﺩﻭﺭﻫﺎ ﻭﺍﻟﻌﻭﺍﻟﻲ
ﺣﺎﻟﻔﺘﻪ :ﺃﻱ ﺣﻠﻔﺖ ﻟﻪ ،ﻭﺍﳍﺎﺀ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﻛﺬﻟﻚ ﰲ ﺩﻭﻧﻪ ﻭﻗﻮﻟﻪ :ﻟﻴﺨﻮﺿﻦ ﺍﳌﺮﻭﻯ ﻋﻨﻪ ﺑﻀﻢ
ﺍﻟﻀﺎﺩ ،ﻭﺃﺟﺮﺍﻫﺎ ﳎﺮﻯ ﺍﻟﻌﻘﻼﺀ ،ﻓﻠﺬﺍ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﶈﺎﻟﻔﺔ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﺭﺃﹶﻳﺘﻬﻢ ﻟِﻲ ﺳﺎﺟﺪِﻳﻦ "ﻭﻟﻮ
ﻗﺎﻝ ﻟﺘﺨﻮﺿﻦ ﺑﺎﻟﺘﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻀﺎﺩ ،ﻟﻜﺎﻥ ﺃﻇﻬﺮ ﰲ ﺍﻹﻋﺮﺍﺏ .
ﻳﻘﻮﻝ :ﺣﻠﻔﺖ ﻟﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻫﺬﻩ ﺍﳋﻴﻞ ،ﻭﺍﻟﺮﻣﺎﺡ ﺃﺎ ﲣﻮﺿﻦ ﺍﻷﻫﻮﺍﻝ ﺩﻭﻧﻪ ،ﻭﺗﻘﺎﺗﻞ ﺍﻷﺑﻄﺎﻝ ﻋﻨﻪ .
ﺡ ﻤﺩﺍﺭﺍﹰ ﻭﻻ ﺍﻟﺤﺼﺎﻥ ﻤﺠﺎﻻ ﻭﻟﺘﻤﻀﻥ ﺤﻴﺙ ﻻ ﻴﺠﺩ ﺍﻟﺭﻡ
ﺍﻟﻘﻴﺎﺱ :ﻭﻟﻴﻤﻀﻦ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻟﻴﺨﻮﺿﻦ ﻏﲑ ﺃﻧﻪ ﺭﺩﻩ ﺇﱃ ﺃﺻﻞ ﺍﻟﺘﺄﻧﻴﺚ ،ﻓﺄﻭﺭﺩﻩ ﺑﺎﻟﺘﺎﺀ ،ﰒ ﻛﺎﻥ
ﺍﻟﻘﻴﺴﺎ ﻋﻠﻰ ﻫﺬﺍ ﻟﺘﻤﻀﲔ ﻛﻤﺎ ﻳﻘﺎﻝ :ﻟﺘﻘﻮﻣﻦ ﻫﻨﺪ ،ﺇﻻ ﺃﻥ ﻫﺬﺍ ﻟﻐﺔ ﺃﻳﻀﺎﹰ .
ﻳﻘﻮﻝ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ :ﺇﻥ ﺧﻴﻠﻪ ﻭﺭﻣﺎﺣﻪ ﺣﺎﻟﻔﺘﻪ ﺃﺎ ﲤﻀﻲ ﺣﻴﺚ ﻻ ﻳﻘﺪﺭ ﺍﻟﺮﻣﺢ ﺃﻥ ﻳﺪﻭﺭ ﻓﻴﻪ
ﻟﻀﻴﻘﻪ ،ﻭﻻ ﻳﺘﻤﻜﻦ ﺍﳊﺼﺎﻥ ﻣﻦ ﺍﳉﻮﻻﻥ ﻋﻠﻴﻪ .ﻭﺍﳌﺪﺍﺭ ﻭﺍﺎﻝ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﺼﺪﺭﻳﻦ ﻣﻦ .ﺟﺎﻝ ﳚﻮﻝ
ﳎﺎﻻﹰ ،ﻭﺩﺍﺭ ﻳﺪﻭﺭ ﻣﺪﺍﺭﺍﹰ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻧﺎ ﺍﲰﲔ ﳌﻜﺎﻥ ﺍﻟﺪﻭﺭﺍﻥ ﻭﺍﳉﻮﻻﻥ .
ﻡ ﻭﺇﻥ ﻜﺎﻥ ﻤﺎ ﺘﻤﻨﹼﻰ ﻤﺤﺎﻻ ﻻ ﺃﻟﻭﻡ ﺍﺒﻥ ﻻﻭﻥٍ ﻤﻠﻙ ﺍﻟﺭﻭ
ﻳﻘﻮﻝ :ﻻ ﺃﻟﻮﻡ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﻋﻠﻰ ﻗﻠﻘﻪ .ﳌﺎ ﺑﻨﻴﺖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻠﻌﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﲤﻨﺎﻩ ﻣﻦ ﻫﺪﻣﻬﺎ ﳏﺎ ﻻﹰ .
ﻭﻗﻴﻞ :ﺍﳌﻌﲎ ﺃﻥ ﺍﳋﻮﻑ ﻗﺪ ﺗﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺣﱴ ﺃﻋﺠﺰﻫﻢ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﻓﻜﺄﻥ ﺍﳋﻮﻑ ﺑﺴﻂ ﰲ ﳝﲔ ﺍﳉﻴﺶ
ﳝﻴﻨﻪ ﻭﰲ ﴰﺎﻝ ﺍﳉﻴﺶ ﴰﺎﻟﻪ .ﻭﻫﻮ ﺟﻴﺶ ﺍﻟﻌﺪﻭ .
ﺃﺴﻴﻭﻓﺎﹰ ﺤﻤﻠﻥ ﺃﻡ ﺃﻏﻼﻻ ﻴﻨﻔﺽ ﺍﻟﺭﻭﻉ ﺃﻴﺩﻴﺎﹰ ﻟﻴﺱ ﺘﺩﺭﻱ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳋﻮﻑ ﻣﻸ ﻗﻠﻮﻢ ،ﻭﻛﺎﻧﺖ ﺃﻳﺪﻳﻬﻢ ﺗﺮﺗﻌﺪ ،ﻭﻫﻲ ﻗﺎﺑﻀﺔ ﻋﻠﻰ ﺍﻟﺴﻴﻮﻑ ﻓﻜﺄﺎ ﻣﻐﻠﻮﻟﺔ .
ﺘﺭﻜﺕ ﺤﺴﻨﻬﺎ ﻟﻪ ﻭﺍﻟﺠﻤﺎﻻ ﻭﻭﺠﻭﻫﺎﹰ ﺃﺨﺎﻓﻬﺎ ﻤﻨﻙ ﻭﺠ ﻪ
ﻭﺟﻮﻫﺎﹰ :ﻧﺼﺐ ﻷﺎ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﻗﻮﻟﻪ :ﺃﻳﺪﻳﺎ ﻟﻔﻈﺎﹰ ،ﻭﻫﻲ ﻣﻨﺼﻮﺑﺔ ﺑﻔﻌﻞ ﻣﻀﻤﺮ ﻣﻌﲎ ،ﺩﻝ ﻋﻠﻴﻪ ﻳﻨﻔﺾ
ﺃﻱ ﻳﻐﲑ ﻭﺟﻮﻫﺎﹰ .
ﻳﻘﻮﻝ :ﺧﻮﻓﻚ ﻳﻐﲑ ﻭﺟﻮﻫﺎﹰ ،ﻭﻳﺮﺩﻫﺎ ﻣﻦ ﺣﺎﻝ ﺍﳊﺴﻦ ﺇﱃ ﺣﺎﻝ ﺍﻟﻘﺒﺢ ،ﻭﻻ ﻳﻠﺤﻘﻚ ﺧﻮﻑ ﻳﺘﻐﲑ ﻟﻪ
ﻭﺟﻬﻚ ،ﻓﻜﺄﻥ ﻭﺟﻬﻚ ﺳﻠﺐ ﻭﺟﻮﻫﻬﻢ ﺣﺴﻨﻬﺎ ،ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﻭﺟﻬﻚ ﲨﺎﻝ ﺍﻟﻮﺟﻮﻩ .
ﺯﻭﺍﻻﹰ ،ﻭﻟﻠﻤﺭﺍﺩ ﺍﻨﺘﻘﺎﻻ ﻭﺍﻟﻌﻴﺎﻥ ﺍﻟﺠﻠﻲ ﻴﺤﺩﺙ ﻟﻠﻅﹼ ﻥ
ﻳﻘﻮﻝ :ﺟﺎﺀﻭﺍ ﻟﻴﻬﺪﻣﻮﺍ ﺍﳊﺪﺙ ،ﻇﻨﺎﹰ ﻣﻨﻬﻢ ﺃﻢ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻠﻤﺎ ﻋﺎﻳﻨﻮﻙ ﺑﻄﻞ ﺍﻟﻈﻦ ،ﻭﺍﻧﺘﻘﻞ
ﺍﳌﺮﺍﺩ ﺇﱃ ﻏﲑﻩ ،ﻭﺭﺿﻮﺍ ﻣﻦ ﺍﻟﻈﻔﺮ ﺑﺎﳍﺰﳝﺔ .
ﻁﻠﺏ ﺍﻟﻁﹼﻌﻥ ﻭﺤﺩﻩ ﻭﺍﻟﻨﹼﺯﺍﻻ ﻭﺇﺫﺍ ﻤﺎ ﺨﻼ ﺍﻟﺠﺒﺎﻥ ﺒﺄﺭﺽٍ
ﺍﳍﺎﺀ ﰲ ﻭﺣﺪﻩ ﻟﻠﺠﺒﺎﻥ .
ﻳﻘﻮﻝ :ﺍﳉﺒﺎﻥ ﺇﺫﺍ ﺧﻼ ﺑﻨﻔﺴﻪ ﺃﻇﻬﺮ ﺍﻟﺸﺠﺎﻋﺔ ،ﻭﺇﺫﺍ ﻋﺎﻳﻦ ﺍﳊﺮﺏ ﺍﻧﺜﲎ ﻋﺰﻣﻪ.
ﻁﺎﻟﻤﺎ ﻏﺭﺕ ﺍﻟﻌﻴﻭﻥ ﺍﻟﺭﺠﺎﻻ ﺃﻗﺴﻤﻭﺍ ﻻ ﺭﺃﻭﻙ ﺇﻻﹼ ﺒﻘﻠﺏٍ
ﻳﻘﻮﻝ :ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﻣﺜﻞ ﺍﻟﺴﺒﺎﻉ ﻳﻔﺮﺱ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﺇﻣﺎ ﳎﺎﻫﺮﺓ ،ﻭﺇﻣﺎ ﳐﺎﺩﻋﺔ ،ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﺴﺒﺎﻉ.
ﻭﺟﻬﺮﺓ ﻭﺍﻏﺘﻴﺎﻻﹰ :ﻣﺼﺪﺭﺍﻥ ﻭﺍﻗﻌﺎﻥ ﻣﻮﻗﻊ ﺍﳊﺎﻝ .
ﻭﺍﻏﺘﺼﺎﺒﺎﹰ ﻟﻡ ﻴﻠﺘﻤﺴﻪ ﺴﺅﺍﻻ ﻤﻥ ﺃﻁﺎﻕ ﺍﻟﺘﻤﺎﺱ ﺸﻲﺀٍ ﻏﻼﺒﺎﹰ
ﺍﻟﻐﻼﺏ :ﺍﳌﻐﺎﻟﺒﺔ .
ﻳﻘﻮﻝ :ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﻣﺮﺍﺩﻩ ﺑﺎﻟﻐﺼﺐ ،ﱂ ﻳﻄﻠﺒﻪ ﺑﺎﻟﺴﺆﺍﻝ .
ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻐﻀﻨﻔﺭ ﺍﻟﺭﺌﺒﺎﻻ ﻜ ﻝّ ﻏﺎﺩٍ ﻟﺤﺎﺠﺔٍ ﻴﺘﻤﻨﹼﻰ
ﻳﻘﻮﻝ :ﻣﻦ ﻳﻄﻠﺐ ﺃﻣﺮﺍﹰ ﻳﺘﻤﲎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻛﺎﻷﺳﺪ ﰲ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻘﻬﺮ .ﻭﺍﻟﺮﺋﺒﺎﻝ ﻭﺍﻟﻐﻀﻨﻔﺮ :ﺍﲰﺎﻥ
ﻟﻸﺳﺪ ،ﻭﲨﻊ ﺑﻴﻨﻬﻤﺎ ﻻﺧﺘﻼﻑ ﺍﻟﻠﻔﻈﲔ .
ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﺮﺋﺒﺎﻝ ﺑﺪﻝ ﻣﻦ ﺍﻟﻐﻀﻨﻔﺮ ،ﻭﻗﻴﻞ ﺻﻔﺔ ﻟﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺮﺍﺑﻊ ﻗﺪ ﺩﺭﺳﺖ ،ﻓﻄﺎﳌﺎ ﺧﻠﻮﺕ ﻓﻴﻬﺎ ﲜﺎﺭﻳﺔ ﻛﺎﻋﺐ ،ﺃﻗﺒﻠﻬﺎ ﻭﺃﺗﺮﺷﻒ ﺭﻳﻘﻬﺎ،
ﻭﻫﻲ ﺗﻌﺎﺗﺒﲏ ﺣﱴ ﺃﻓﻨﻴﺖ ﺭﻳﻘﻬﺎ ﺑﺎﻟﺘﺮﺷﻒ؛ ﻭﺃﻓﻨﺖ ﻛﻼﻣﻲ ﺑﺎﻟﻌﺘﺎﺏ .
ﻭﻴﺠﺭ ﺫﻴﻠﻲ ﺸﺭﺓٍ ﻭﻋﺭﺍﻡ ﻗﺩ ﻜﻨﺕ ﺘﻬﺯﺃ ﺒﺎﻟﻔﺭﺍﻕ ﻤﺠﺎﻨﺔﹰ
ﻓﻲ ﺭﻭﻕ ﺃﺭﻋﻥ ﻜﺎﻟﻐﻁﻡ ﻟﻬﺎﻡ ﻓﻠﻘﺩ ﺭﻤﻰ ﺒﻠﺩ ﺍﻟﻌﺩﻭ ﺒﻨﻔﺴﻪ
ﺭﻭﻕ ﺃﺭﻋﻦ :ﺃﻱ ﻣﻘﺪﻣﺔ ﺍﻟﻌﺴﻜﺮ .ﻭﺍﻟﻐﻄﻢ :ﺍﻟﺒﺤﺮ.
ﻳﻘﻮﻝ :ﺇﻥ ﺃﺧﺎﻙ ﻗﺼﺪ ﺍﻟﻌﺪﻭ ﺑﻨﻔﺴﻪ ﰲ ﺟﻴﺶ ﻋﻈﻴﻢ ﻛﺎﻟﺒﺤﺮ ،ﻭﻫﻮ ﰲ ﺃﻭﻝ ﺍﳋﻴﻞ .
ﻓﺭﺃﺕ ﻟﻜﻡ ﻓﻲ ﺍﻟﺤﺭﺏ ﺼﺒﺭ ﻜﺭﺍﻡ ﻗﻭﻡ ﺘﻔﺭﺴﺕ ﺍﻟﻤﻨﺎﻴﺎ ﻓﻴﻜﻡ
ﺃﻱ ﺃﻧﺘﻢ ﻗﻮﻡ ﺗﻔﺮﺳﺖ :ﺃﻱ ﺗﺄﻣﻠﺖ ،ﻭﻛﺎﻥ ﺍﻟﻮﺟﻪ ﻓﻴﻬﻢ ﻭﳍﻢ ﻏﲑ ﺃﻧﻪ ﺭﺩﻩ ﺇﱃ ﺍﳌﻌﲎ؛ ﻷﻧﻪ ﺃﺑﻠﻎ .
ﻳﻘﻮﻝ :ﻧﻈﺮﺕ ﺍﳌﻨﺎﻳﺎ ﻓﻴﻜﻢ ﻓﺮﺃﺗﻜﻢ ﺻﺎﺑﺮﻳﻦ ﻋﻠﻰ ﺍﳊﺮﺏ ،ﻭﻋﺎﻳﻨﺖ ﻓﻴﻜﻢ ﺻﱪ ﺍﻟﻜﺮﺍﻡ ،ﻓﻌﺪﻟﺖ ﻋﻨﻜﻢ ﺇﱃ
ﺃﻋﺪﺍﺋﻜﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺼﱪﻭﺍ ﻋﻠﻰ ﺍﳊﺮﺏ .
ﻜﻴﻑ ﺍﻟﺴﺨﺎﺀ ﻭﻜﻴﻑ ﻀﺭﺏ ﺍﻟﻬﺎﻡ ؟ ! ﺘﺎﷲ ﻤﺎ ﻋﻠﻡ ﺍﻤﺭﺅٌ ﻟﻭﻻﻜﻡ
ﺗﺎﷲ :ﻗﺴﻢ ﻭﺗﻌﺠﺐ ،ﻭﺇﳕﺎ ﺧﺼﺖ ﺍﻟﺘﺎﺀ ﺬﺍ ﺍﻻﺳﻢ ﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺍﻟﺘﻌﺠﺐ ،ﻓﻤﻨﻊ ﺍﻟﺘﺼﺮﻑ ،ﻛﻤﺎ ﻣﻨﻊ
ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ.
ﻳﻘﻮﻝ :ﻋﻠﻤﺘﻢ ﺍﻟﺴﺨﺎﻭﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ ،ﻭﻟﻮﻻ ﺃﻧﺘﻢ ﳌﺎ ﻋﻠﻢ ﺍﻣﺮﺅ ﻃﺮﻳﻖ ﺍﻟﺴﺨﺎﺀ ﻭﺍﻟﺸﺠﺎﻋﺔ .
ﻭﻏﺰﺍ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺣﻠﺐ ﻭﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻣﻌﻪ ،ﻭﻗﺪ ﺃﻋﺪﻭﺍ ﺍﻵﻻﺕ ﻟﻌﺒﻮﺭ ﺃﺭﺳﻨﺎﺱ ﻓﺎﺟﺘﺎﺯ ﲝﺼﻦ ﺍﻟﺮﺍﻥ
ﻭﻫﻮ ﰲ ﻳﺪﻩ ،ﰒ ﺍﺟﺘﺎﺯ ﺑﺒﺤﲑﺓ ﲰﻨﲔ ﰒ ﱰﻳﻂ ،ﻭﻋﱪﺕ ﺍﻟﺮﻭﻡ ﻭﺍﻷﺭﻣﻦ ﺃﺭﺳﻨﺎﺱ ﻭﻫﻮ ﺮ ﻋﻈﻴﻢ ﻻ ﻳﻜﺎﺩ
ﺃﺣﺪ ﻳﻌﱪﻩ ﺳﺒﺎﺣﺔﹰ ﺇﻻ ﺟﺮﻩ ﻭﺫﻫﺐ ﺑﻪ ،ﻟﺸﺪﺗﻪ ﻭﺷﺪﺓ ﺟﺮﻳﻪ ﻓﺴﺒﺤﺖ ﺍﳋﻴﻞ ﺣﱴ ﻋﱪﺗﻪ ﺧﻠﻔﻬﻢ ﺇﱃ ﺗﻞ
ﺑﻄﺮﻳﻖ ،ﻭ ﻗﺘﻞ ﻣﻦ ﻭﺟﻪ ﺎ ،ﻭﺃﻗﺎﻡ ﺃﻳﺎﻣﺎﹰ ﻋﻠﻰ ﺃﺭﺳﻨﺎﺱ ﻭﻋﻘﺪ ﺎ ﲰﺎﺭﻳﺎﺕ ﻳﻌﱪ ﻓﻴﻬﺎ.
ﰒ ﻗﻔﻞ ،ﻓﺎﻋﺘﺮﺽ ﺍﻟﺒﻄﺮﻳﻖ ﰲ ﺍﻟﺪﺭﺏ ﺑﺎﳉﻴﺶ ،ﻭﺍﺭﺗﻔﻊ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺳﺤﺎﺏ ﻋﻈﻴﻢ ﻭﺟﺎﺀ ﲟﻄﺮ ﻏﺰﻳﺮ
ﻭﻗﻊ ﺍﻟﻘﺘﺎﻝ ﲢﺖ ﺍﳌﻄﺮ ،ﻭﻣﻊ ﺍﻟﺒﻄﺮﻳﻖ ﳓﻮ ﺛﻼﺛﺔ ﺁﻻﻑ ﻗﻮﺱ ،ﻓﺎﺑﺘﻠﺖ ﺃﻭﺗﺎﺭ ﺍﻟﻘﺴﻲ ﻭﱂ ﺗﻨﻔﻊ ،ﻭﺍﺰﻡ
ﺃﺻﺤﺎﺑﻪ ،ﰒ ﺍﺰﻡ ﺑﻌﺪ ﺃﻥ ﻗﺎﺗﻞ ﻭﺃﺑﻠﻰ ،ﻭﻋﻠﻘﺖ ﺑﻪ ﺍﳋﻴﻞ ،ﻓﻌﺠﻞ ﺍﳍﺮﺏ ﳛﻤﻲ ﻧﻔﺴﻪ ﺣﱴ ﺳﻠﻢ .
ﻳﻘﻮﻝ :ﻣﻸ ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﲞﻴﻞ ﺗﻌﺪﻭ ﺑﻼ ﻗﻮﺍﺋﻢ ،ﻳﻌﲏ :ﺍﻟﺴﻔﻦ ﻓﻬﻲ ﻋﻘﻴﻤﺔ ﻻ ﺗﻠﺪ ﻛﺴﺎﺋﺮ ﺍﳋﻴﻮﻝ ،ﻭﻫﻲ ﺳﻮﺩ
ﺍﻷﻟﻮﺍﻥ؛ ﻷﺎ ﻣﻐﱪﺓ ،ﻓﻌﱪ ﻋﻦ ﺍﻟﺴﻔﻦ ﺑﺎﳋﻴﻞ ،ﻭﺃﺧﺮﺟﻪ ﳐﺮﺝ ﺍﻟﻠﻐﺰ .
ﺘﺤﺕ ﺍﻟﺤﺴﺎﻥ ﻤﺭﺍﺒﺽ ﺍﻟﻐﺯﻻﻥ ﺘﺄﺘﻲ ﺒﻤﺎ ﺴﺒﺕ ﺍﻟﺨﻴﻭﻝ ﻜﺄﻨﹼﻬﺎ
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﺴﻔﻦ ﻛﺎﻧﺖ ﲢﻤﻞ ﻣﺎ ﺳﺒﺘﻪ ﺍﳋﻴﻮﻝ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ،ﻓﻜﺄﻦ ﺍﻟﻐﺰﻻﻥ ﻭﺍﻟﺴﻔﻦ ﲢﺘﻬﻦ
ﻛﺄﺎ ﻣﺮﺍﺑﺾ ﺍﻟﻐﺰﻻﻥ .
ﻤﻥ ﺩﻫﺭﻩ ﻭﻁﻭﺍﺭﻕ ﺍﻟﺤﺩﺜﺎﻥ ﺒﺤﺭ ﺘﻌﻭﺩ ﺃﻥ ﻴﺫﻡ ﻷﻫﻠﻪ
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﲝﺮ ﳛﻔﻆ ﺃﻫﻠﻪ ،ﻭﳛﺼﻦ ﻣﻦ ﺣﻮﻟﻪ ﻣﻦ ﺣﻮﺍﺩﺙ ﺍﻟﺪﻫﺮ ،ﻓﻠﻢ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﻋﺒﻮﺭﻩ .
ﺭﺍﻋﺎﻙ ﻭﺍﺴﺘﺜﻨﻰ ﺒﻨﻲ ﺤﻤﺩﺍﻥ ﻓﺘﺭﻜﺘﻪ ﻭﺇﺫﺍ ﺃﺫﻡ ﻤﻥ ﺍﻟﻭﺭﻯ
ﻳﻘﻮﻝ :ﻣﺎ ﺯﻟﺖ ﺗﻀﺮﻢ ﺿﺮﺑﺎﹰ ﰲ ﺇﺛﺮ ﺿﺮﺏ ،ﻣﺘﻮﺍﻟﻴﺎﹰ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺘﺨﻠﻠﻬﺎ ،ﻓﻜﺄﻧﻚ ﺗﻀﺮﻢ ﺑﺴﻴﻔﲔ.
ﻭﻗﻴﻞ :ﻣﺎ ﺯﻟﺖ ﺗﻀﺮﻢ ﺿﺮﺑﺔﹰ ﺗﻌﻤﻞ ﻋﻤﻞ ﺿﺮﺑﺘﲔ .ﻳﻌﲏ :ﻛﺄﻥ ﺍﻟﺴﻴﻒ ﺍﻟﻮﺍﺣﺪ ﺳﻴﻔﺎﻥ ،ﻭﺍﳍﺎﺀ ﰲ ﻓﻴﻪ
ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻀﺮﺏ .
ﺍﶈﻔﺎﺓ :ﺍﻟﱵ ﺃﺣﻔﺎﻫﺎ ﺍﻟﺮﻛﺾ ،ﻳﻘﺎﻝ :ﺣﻔﻰ ﺍﻟﻔﺮﺱ :ﺇﺫﺍ ﺭﻕ ﺣﺎﻓﺮﻩ ،ﻭﺃﺣﻔﺎﻩ ﻓﺎﺭﺳﻪ .ﻭﻭﺑﺎﺭ ﻣﻦ ﻣﺪﺍﺋﻦ ﻗﻮﻡ
ﻋﺎﺩ ،ﺧﺮﺑﺖ ،ﻭﻫﻲ ﺑﲔ ﺍﻟﻴﻤﻦ ﻭﻋﻤﺎﻥ ،ﻭﺍﻟﻌﺮﺏ ﺗﺰﻋﻢ ﺃﺎ ﻣﻦ ﻣﺴﺎﻛﻦ ﺍﳉﻦ .ﻭﺇﺭﻡ :ﻗﻮﻡ ﻋﺎﺩ .
ﻳﻘﻮﻝ :ﺇﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺍﳋﻴﻞ ﻣﻦ ﺍﻟﻐﺰﻭ ،ﻭﻗﺪ ﺃﺣﻔﺎﻫﺎ ﻃﻮﻝ ﺍﻟﺴﲑ ،ﺣﱴ ﻧﺰﻝ ﻓﺎﺭﺳﻬﺎ
ﻋﻨﻬﺎ ،ﻓﻘﺎﺩﻫﺎ ﺭﻓﻘﺎﹰ ﺎ ،ﺑﻌﺪ ﻣﺎ ﺧﺮﺏ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ،ﻭﺃﻫﻠﻚ ،ﺃﻫﻠﻬﺎ ﻓﺘﺮﻙ ﺗﻠﻚ ﺍﻷﺭﺽ ﺧﺮﺍﺑﺎﹰ ﻣﺜﻞ ﻭﺑﺎﺭ،
ﻭﺃﻫﻠﻬﺎ ﻫﻠﻜﻰ ﻣﺜﻞ ﺇﺭﻡ
ﺒﺄﻥ ﺩﺍﺭﻙ ﻗﻨﹼﺴﺭﻭﻥ ﻭﺍﻷﺠﻡ ﻜﺘﻝّ ﺒﻁﺭﻴﻕٍ ﺍﻟﻤﻐﺭﻭﺭ ﺴﺎﻜﻨﻬﺎ
ﻗﻨﺴﺮﻭﻥ :ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ .ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﻭﻛﺎﻥ ﺍﳌﺘﻨﱯ ﻳﻜﺴﺮﻫﺎ .ﻭﺍﻷﺟﻢ :ﻣﻮﺿﻊ .ﻭﺗﻞ ﺑﻄﺮﻳﻖ:
ﻣﺪﻳﻨﺔ ﺧﺮﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﳜﺮﺏ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ﻭﻳﻬﻠﻚ ﺃﻫﻠﻬﺎ ﻛﻤﺎ ﺧﺮﺏ ﺗﻞ ﺑﻄﺮﻳﻖ ﺍﻟﱵ ﺍﻏﺘﺮ ﺃﻫﻠﻬﺎ ﺑﺒﻌﺪﻙ ﻋﻨﻬﻢ ﻭﺃﻧﻚ
ﰲ ﻗﻨﺴﺮﻳﻦ ،ﻓﻘﺪ ﺭﺃﻭﺍ ﺃﻧﻚ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﺗﺼﻞ ﺇﻟﻴﻬﻢ ،ﻓﻘﺼﺪﻢ ﻭﺧﺮﺑﺖ ﺑﻼﺩﻫﻢ .
ﺇﺫﺍ ﻗﺼﺩﺕ ﺴﻭﺍﻫﺎ ﻋﺎﺩﻫﺎ ﺍﻟﻅﹼﻠﻡ ﻭﻅﻨﹼﻬﻡ ﺃﻨﹼﻙ ﺍﻟﻤﺼﺒﺎﺡ ﻓﻲ ﺤﻠ ﺏٍ
ﻭﻇﻨﻬﻢ :ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ :ﺑﺄﻥ ﺩﺍﺭﻙ .
ﻳﻘﻮﻝ :ﺍﻏﺘﺮﻭﺍ ﺃﻳﻀﺎﹰ ﺑﻈﻨﻬﻢ ﺃﻧﻚ ﻻ ﺗﻘﺪﺭ ﺃﻥ ﺗﻔﺎﺭﻕ ﺣﻠﺐ؛ ﺧﻮﻓﺎﹰ ﻣﻦ ﺃﻥ ﺗﻀﻄﺮﺏ ﻭﺗﺴﺘﻮﱄ ﻋﻠﻴﻬﺎ
ﺍﻷﻋﺪﺍﺀ ،ﻓﻼ ﳝﻜﻨﻚ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ ،ﻓﺸﺒﻬﻪ ﻓﻴﻬﺎ ﺑﺎﳌﺼﺒﺎﺡ ﻷﻧﻪ ﻳﻨﻔﻲ ﻋﻨﻬﺎ ﻇﻠﻢ ﺍﻟﻔﺘﻨﺔ ،ﻛﻤﺎ ﻳﻨﻔﻲ ﺍﳌﺼﺒﺎﺡ
ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ .
ﻭﺍﻟﻤﻭﺕ ﻴﺩﻋﻭﻥ ﺇﻻ ﺃﻨﹼﻬﻡ ﻭﻫﻤﻭﺍ ﻭﺍﻟﺸﹼﻤﺱ ﻴﻌﻨﻭﻥ ﺇﻻ ﺃﻨﹼﻬﻡ ﺠﻬﻠﻭﺍ
ﻳﻘﻮﻝ :ﺟﻬﻠﻮﺍ ﺣﻴﺚ ﺷﺒﻬﻮﻙ ﺑﺎﳌﺼﺒﺎﺡ ،ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻚ ﻛﺎﻟﺸﻤﺲ ،ﻳﻌﻢ ﻧﻮﺭﻫﺎ ﺍﻷﺭﺽ ﻭﺗﻀﻲﺀ ﺍﻟﺪﻧﻴﺎ
ﻭﻫﻲ ﺑﻌﻴﺪﺓ ،ﻭﻛﺬﻟﻚ ﺃﻧﺖ ﺗﺴﻮﺱ ﲨﻴﻊ ﳑﺎﻟﻜﻚ ﻭﺗﺪﺑﺮ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺇﻥ ﻛﻨﺖ ﺑﻌﻴﺪﺍﹰ ﻋﻨﻬﻢ ،ﻭﻛﺬﻟﻚ
ﺃﻧﺖ ﻛﺎﳌﻮﺕ ﻻ ﻛﺎﳌﺼﺒﺎﺡ ،ﻓﻐﻠﻄﻮﺍ ﰲ ﺗﺸﺒﻴﻬﻚ ﺑﺎﳌﺼﺒﺎﺡ ،ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻚ ﻛﺎﳌﻮﺕ ﻻ ﳝﺘﻨﻊ ﻣﻨﻚ ﺃﺣﺪ
ﻭﻻ ﻳﺒﻌﺪ ﻋﻠﻴﻚ ﻣﺘﻨﺎﻭﻟﻪ .
ﺇﻻ ﻭﺠﻴﺸﻙ ﻓﻲ ﺠﻔﻨﻴﻪ ﻤﺯﺩﺤﻡ ﻓﻠﻡ ﺘﺘﻡ ﺴﺭﻭﺝ ﻓﺘﺢ ﻨﺎﻅﺭﻫﺎ
ﻳﻘﻮﻝ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ :ﻭﻇﻬﺮﺕ ﺧﻴﻞ ﺿﺎﻣﺮﺓ ﻭﻗﺪ ﺃﲪﺖ ﺷﺪﺓ ﺍﳊﺮ ﺷﻜﺎﺋﻤﻬﺎ ،ﺣﱴ ﺻﺎﺭﺕ
ﻛﺎﳌﻜﺎﻭﻱ ،ﻓﻮﲰﺖ ﺃﻧﻮﻓﻬﺎ.
ﺘﻨﺵﹼ ﺒﺎﻟﻤﺎﺀ ﻓﻲ ﺃﺸﺩﺍﻗﻬﺎ ﺍﻟﻠﹼﺠﻡ ﺤﺘﹼﻰ ﻭﺭﺩﻥ ﺒﺴﻤﻨﻴﻥٍ ﺒﺤﻴﺭﺘﻬﺎ
ﺗﻨﺶ :ﻣﻦ ﺍﻟﻨﺸﻴﺶ ،ﻭﻫﻮ ﺻﻮﺕ ﺍﻟﻘﻠﻲ ،ﻭﺻﻮﺕ ﺍﳊﺪﻳﺪ ﺍﶈﻤﻲ ،ﺇﺫﺍ ﺃﻟﻘﻰ ﰲ ﺍﳌﺎﺀ .ﻭﻓﺎﻋﻞ ﺗﻨﺶ :ﺍﻟﻠﺠﻢ .
ﻳﻘﻮﻝ :ﻭﺭﺩﺕ ﺧﻴﻠﻚ ﲝﲑﺓ ﲰﻨﲔ ،ﻭﻗﺪ ﲪﻴﺖ ﺷﻜﺎﺋﻤﻬﺎ ﻣﻦ ﺷﺪﺓ ﺍﳊﺮ ،ﻓﻠﻤﺎ ﺷﺮﺑﺖ ﺍﳌﺎﺀ ،ﺟﻌﻠﺖ ﳉﻤﻬﺎ
ﺗﻨﺶ ﰲ ﺍﳌﺎﺀ ﻧﺸﻴﺶ ﺍﳊﺪﻳﺪ ﺍﶈﻤﻲ ﺇﺫﺍ ﺃﻟﻘﻲ ﰲ ﺍﳌﺎﺀ .
ﺘﺭﻋﻰ ﺍﻟﻅﹼﺒﺎ ﻓﻲ ﺨﺼﻴﺏٍ ﻨﺒﺘﻪ ﺍﻟﻠﹼﻤﻡ ﻭﺃﺼﺒﺤﺕ ﺒﻘﺭﻯ ﻫﻨﺯﻴﻁ ﺠﺎﺌﻠﺔﹰ
ﻓﺎﻋﻞ ﺗﺮﻋﻰ ﺿﻤﲑ ﺍﳋﻴﻞ :ﺃﻱ ﺃﺎﺭ ﺭﺍﻋﻴﺔ ﺍﻟﺴﻴﻮﻑ ،ﻣﺴﺒﺒﺔ ﳍﺎ ﰲ ﺍﳌﺮﻋﻰ.
ﻳﻘﻮﻝ :ﺃﺻﺒﺤﺖ ﺍﳋﻴﻞ ﺟﺎﺋﻠﺔ ﰲ ﻗﺮﻯ ﻫﱰﻳﻂ ،ﺗﻐﲑ ﻭﺗﻘﺘﻞ ،ﻭﺃﺭﺳﻠﺖ ﺍﻟﺴﻴﻮﻑ ﺗﺮﻋﻰ ﰲ ﻣﻨﺒﺖ ﺧﺼﻴﺐ،
ﻭﻫﻲ ﺍﻟﺮﺀﻭﺱ :ﺧﺼﻴﺒﺔ ﺑﺎﻟﺸﻌﻮﺭ .
ﻭﻗﻴﻞ :ﺇﻥ ﻓﺎﻋﻞ ﺗﺮﻋﻰ ﺍﻟﻈﺒﺎ ﺃﻱ ﻛﺎﻧﺖ ﺍﻟﻈﺒﺎ ﺗﺮﻋﻰ ﰲ ﺭﺀﻭﺳﻬﻢ ﺍﳋﺼﻴﺒﺔ ﻣﻦ ﺍﻟﺸﻌﻮﺭ .
ﺘﺤﺕ ﺍﻟﺘﹼﺭﺍﺏ ﻭﻻ ﺒﺎﺯﺍﹰ ﻟﻪ ﻗﺩﻡ ﻓﻤﺎ ﺘﺭﻜﻥ ﺒﻬﺎ ﺨﻠﺩﺍﹰ ﻟﻪ ﺒﺼﺭ
ﺍﳋﻠﺪ :ﻓﺄﺭﺓﹲ ﻋﻤﻴﺎﺀ ﻓﻤﺎ ﺗﺮﻛﻦ :ﺃﻱ ﺍﻟﻐﺎﺭﺓ ﻭﺍﻟﺴﻴﻮﻑ .ﻭﺎ ﺃﻱ ﺑﻘﺮﻱ ﻫﱰﻳﻂ .
ﻳﻘﻮﻝ :ﱂ ﺗﺘﺮﻙ ﺍﳋﻴﻞ ﻭﺍﻟﺴﻴﻮﻑ ﺑﻘﺮﻯ ﻫﱰﻳﻂ ﺷﻴﺨﺎﹰ ﻣﺘﻮﺍﺭﻳﺎﹰ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻣﻨﺠﺤﺮﺍ ﻛﺎﳋﻠﺪ ﰲ ﺑﻄﻦ
ﺍﻷﺭﺽ ﺇﻻ ﺃﻧﻪ ﺫﻭ ﺑﺼﺮ ،ﻭﻻ ﺷﺎﺑﺎ ﺧﻔﻴﻔﺎﹰ ﺗﻮﻏﻞ ﰲ ﺍﳉﺒﺎﻝ ﻭﲢﺼﻦ ﺎ ﻛﺎﻟﺒﺎﺯ ،ﺇﻻ ﺃﻥ ﻃﲑﺍﻧﻪ ﺑﻘﺪﻡ .
ﺷﺒﻪ ﺍﳌﺘﻮﺍﺭﻳﻦ ﰲ ﺍﻟﱪﺍﺭﻱ ﲞﻠﺪ ﺫﻱ ﺑﺼﺮ ،ﻭﺍﳌﺘﺤﺼﻨﲔ ﺑﺎﳉﺒﺎﻝ ﺑﺒﺎﺯ ﺫﻱ ﻗﺪﻡ ،ﺇﺯﺍﻟﻪ ﻟﻠﺘﻮﻫﻢ ﺃﻧﻪ ﺧﻠﺪ
ﺣﻘﻴﻘﻲ ،ﺃﻭ ﺑﺎﺯ ﺣﻘﻴﻘﻲ ،ﻭﺑﻴﺎﻧﺎﹰ ﺃﻧﻪ ﻗﺼﺪ ﺑﻪ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻻﺳﺘﻌﺎﺭﺓ .
ﻭﻻ ﻤﻬﺎﺓﹰ ﻟﻬﺎ ﻤﻥ ﺸﺒﻬﻬﺎ ﺤﺸﻡ ﻭﻻ ﻫﺯﺒﺭﺍﹰ ﻟﻪ ﻤﻥ ﺩﺭﻋﻪ ﻟﺒﺩ
ﺍﻟﻠﺒﺪ :ﲨﻊ ﻟﺒﺪﺓ ﺍﻷﺳﺪ ،ﻭﻫﻲ ﻣﺎ ﺗﻠﺒﺪ ﻋﻠﻰ ﻛﺘﻔﻪ ﻣﻦ ﻭﺑﺮﻩ .ﻭﺍﳌﻬﺎﺓ :ﺍﻟﺒﻘﺮﺓ ﺍﻟﻮﺣﺸﻴﺔ .ﻭﺍﳊﺸﻢ :ﺣﺎﺷﻴﺔ
ﺍﻟﺮﺟﻞ.
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﻨﺎﺭﺓ ﻫﻨﺪﻳﺔ :ﺃﻱ ﺳﻴﻮﻑ ﻣﻄﺒﻮﻋﺔ ﺑﺎﳍﻨﺪ ،ﻓﻬﻲ ﺗﺼﻐﺮ ﺍﳌﻘﺘﻮﻝ ﻭﺗﻌﻈﻢ ﺍﻟﻘﺘﺎﻝ ،ﻭﻳﺪﺭﻙ ﺎ ﺍﻟﻌﺰ
ﻭﺍﻟﺸﺮﻑ .
ﺃﺒﻁﺎﻟﻬﺎ ﻭﻟﻙ ﺍﻷﻁﻔﺎﻝ ﻭﺍﻟﺤﺭﻡ ﻗﺎﺴﻤﺘﻬﺎ ﺘﻝّ ﺒﻁﺭﻴﻕٍ ﻓﻜﺎﻥ ﻟﻬﺎ
ﻳﻘﻮﻝ ﻗﺴﻤﺖ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻠﺪ ﺑﻴﻨﻚ ﻭﺑﲔ ﺳﻴﻮﻓﻚ ،ﻓﺄﻋﻄﻴﺘﻬﺎ ﺍﻷﺑﻄﺎﻝ ،ﻭﺃﺧﺬﺕ ﻟﻨﻔﺴﻚ ﺍﻟﻨﺴﺎﺀ
ﻭﺍﻷﻃﻔﺎﻝ .
ﻋﻠﻰ ﺠﺤﺎﻓﻠﻬﺎ ﻤﻥ ﻨﻀﺤﻪ ﺭﺜﻡ ﺘﻠﻘﻰ ﺒﻬﻡ ﺯﺒﺩ ﺍﻟﺘﹼﻴﺎﺭ ﻤﻘﺭﺒﺔﹲ
ﺍﻟﺘﻴﺎﺭ :ﺍﳌﻮﺝ .ﻭﺍﳌﻘﺮﺑﺔ :ﻫﺎ ﻫﻨﺎ ،ﻫﻲ ﺍﻟﺴﻔﻦ .ﻭﺍﻟﺮﰒ :ﺑﻴﺎﺽ ﰲ ﺷﻔﺔ ﺍﻟﻔﺮﺱ ﺍﻟﻌﻠﻴﺎ .ﻭﺍﻟﻀﻤﲑ ﰲ ﻢ ﻳﻌﻮﺩ
ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﳋﻴﻞ ﻭﺇﱃ ﺍﻟﺴﻰ .
ﻳﻘﻮﻝ :ﺳﺒﻴﺖ ﺍﻷﻃﻔﺎﻝ ﻭﺍﳊﺮﻡ ،ﻭﺷﺤﻨﺖ ﻢ ﺍﻟﺴﻔﻦ ،ﻭﻋﱪﺕ ﻢ ﺍﻟﻨﻬﺮ .ﻭﺷﺒﻪ ﺍﻟﺴﻔﻦ ﰲ ﺍﻟﻨﻬﺮ ﺑﺎﳋﻴﻞ
ﺍﳌﻘﺮﺑﺔ ،ﻭﺷﺒﻪ ﺯﺑﺪ ﺍﳌﺎﺀ ﻋﻠﻰ ﻣﻘﺎﺩﱘ ﺍﻟﺴﻔﻦ ﺑﺎﻟﺮﰒ ،ﻭﺟﺤﺎﻓﻞ ﺍﳋﻴﻞ :ﺃﺭﺍﺩ ﺎ ﺍﳋﻴﻞ ﻧﻔﺴﻬﺎ .
ﻤﻜﺩﻭﺩ ﺓﹲ ﻭﺒﻘﻭﻡٍ ﻻ ﺒﻬﺎ ﺍﻷﻟﻡ ﺩﻫﻡ ﻓﻭﺍﺭﺴﻬﺎ ﺭﻜﹼﺎﺏ ﺃﺒﻁﻨﻬﺎ
ﻳﻘﻮﻝ :ﺇﻥ ﻫﺬﻩ ﺍﳋﻴﻞ ﺩﻫﻢ .ﻳﻌﲏ :ﺃﻥ ﺍﻟﺴﻔﻦ ﻣﻄﻠﻴﺔ ﺑﺎﻟﻘﺎﺭ ،ﻭﻓﻮﺍﺭﺳﻬﺎ ﻳﺮﻛﺒﻮﻥ ﺑﻄﻮﺎ ،ﲞﻼﻑ ﺍﳋﻴﻞ
ﺍﻟﱵ ﻳﺮﻛﺐ ﻇﻬﻮﺭﻫﺎ ،ﻭﻫﻲ ﻣﻜﺪﻭﺩﺓ ﰲ ﺍﻟﺴﲑ ،ﻭﻟﻜﻦ ﻟﻴﺲ ﺎ ﺃﱂ ﺍﻟﻜﺪ ،ﻭﺇﳕﺎ ﻳﻠﺤﻖ ﺍﻟﻜﺪ ﻭﺍﻟﺘﻌﺐ ﻗﻮﻣﺎﹰ
ﺁﺧﺮﻳﻦ ،ﻭﻫﻢ ﺍﳌﻼﺣﻮﻥ .
ﻭﻤﺎﻟﻬﺎ ﺨﻠﻕﹲ ﻤﻨﻬﺎ ﻭﻻ ﺸﻴﻡ ﻤﻥ ﺍﻟﺠﻴﺎﺩ ﺍﻟﹼﺘﻲ ﻜﺩﺕ ﺍﻟﻌﺩ ﻭ ﺒﻬﺎ
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﺴﻔﻦ ،ﻫﻲ ﺑﻌﺾ ﺧﻴﻠﻚ ﺍﻟﱵ ﺗﻜﻴﺪ ﺎ ﻋﺪﻭﻙ ،ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺸﺒﻬﻬﺎ ﰲ ﺍﳋﻠﻘﺔ ﻭﻻ ﰲ ﺍﻟﻄﺒﻊ .
ﻳﻘﻮﻝ :ﺇﺎ ﺩﺭﻉ ﺣﺼﻴﻨﺔ ،ﻓﻜﺎﻧﺖ ﺍﻟﺮﻣﺎﺡ ﲣﻂ ﻋﻠﻴﻬﺎ ﺧﻄﺎﹰ ﻭﻻ ﺗﻨﻔﺬﻫﺎ ،ﻛﻤﺎ ﳜﻂ ﺍﻟﻘﻠﻢ ﻋﻠﻰ ﺍﻷﻟﻮﺍﺡ ﻭﻻ
ﻳﻨﻔﺬﻫﺎ .
ﻟﻭ ﺯﻝّ ﻋﻨﻪ ﻟﻭﺍﺭﻯ ﺸﺨﺼﻪ ﺍﻟﺭﺨﻡ ﻓﻼ ﺴﻘﻰ ﺍﻟﻐﻴﺙ ﻤﺎ ﻭﺍﺭﺍﻩ ﻤﻥ ﺸﺠﺭٍ
ﺭﻭﻯ :ﻟﻮﺍﺭﻯ ﻭﻟﻮﺍﺭﺕ ﻭﺟﺴﻤﻪ ﻭﺷﺨﺼﻪ ﻭﺭﻭﻯ ﺍﻟﺮﺟﻢ ﺃﻱ ﺍﻟﻘﱪ ﻭﺍﳊﺠﺎﺭﺓ .ﻭﻣﺎ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ،ﻷﻧﻪ
ﻣﻔﻌﻮﻝ ﺳﻘﻲ.
ﻳﻌﲏ :ﺃﻧﻪ ﻟﻮﻻ ﺩﺧﻮﻟﻪ ﻓﻴﻤﺎ ﺑﲔ ﺍﻷﺷﺠﺎﺭ .ﻭﺗﻮﺍﺭﻳﻪ ،ﻟﻜﺎﻥ ﻳﻘﺘﻞ ،ﻭﻟﻜﺎﻧﺖ ﺍﻟﺮﺧﻢ ﺗﺄﻛﻠﻪ ﻭﺗﻮﺍﺭﻯ ﺷﺨﺼﻪ،
ﺃﻭ ﻳﻮﺍﺭﻳﻪ ﻗﱪﻩ ﻓﻼ ﺳﻘﻰ ﺍﷲ ﻫﺬﺍ ﺍﻟﺸﺠﺮ .
ﺸﺭﺏ ﺍﻟﻤﺩﺍﻤﺔ ﻭﺍﻷﻭﺘﺎﺭ ﻭﺍﻟﻨﹼﻐﻡ ﺃﻟﻬﻰ ﺍﻟﻤﻤﺎﻟﻙ ﻋﻥ ﻓﺨﺭٍ ﻗﻔﻠﺕ ﺒﻪ
ﺍﳌﻤﺎﻟﻚ :ﺃﻱ ﺃﻫﻞ ﺍﳌﻤﺎﻟﻚ ،ﻓﺤﺬﻑ ﺍﳌﻀﺎﻑ .
ﻳﻘﻮﻝ :ﺷﻐﻞ ﺍﳌﻠﻮﻙ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺰ ﺍﻟﺬﻱ ﺭﺟﻌﺖ ﺑﻪ ،ﺷﺮﻢ ﺍﳌﺪﺍﻡ ،ﻭﺍﺷﺘﻐﺎﳍﻢ ﺑﺴﻤﺎﻉ ﺍﻟﻠﻬﻮ ،ﻭﺃﺻﻮﺍﺕ
ﺃﻭﺗﺎﺭ ﺍﻟﱪﺑﻂ ﻭﺍﻟﻌﻮﺩ ﻭﺍﻟﻨﻐﻢ ،ﻭﻫﻲ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻄﻴﺒﺔ .
ﻻ ﺘﺴﺘﺩﺍﻡ ﺒﺄﻤﻀﻰ ﻤﻨﻬﻤﺎ ﺍﻟﻨﹼﻌﻡ ﻤﻘﻠﹼﺩﺍﹰ ﻓﻭﻕ ﺸﻜﺭ ﺍﷲ ﺫﺍ ﺸﻁ ﺏٍ
ﻣﻘﻠﺪﺍﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ،ﺃﻱ ﻗﻔﻠﺖ ﻣﻘﻠﺪﺍﹰ .ﻭﺷﻄﺐ ﺍﻟﺴﻴﻒ :ﻃﺮﺍﺋﻘﻪ .
ﻳﻘﻮﻝ :ﻗﻔﻠﺖ ﻣﻦ ﺍﻟﻐﺰﻭ ،ﻭﺃﻧﺖ ﻣﻘﻠﺪﺍﹰ ﺳﻴﻔﺎﹰ ﺫﺍ ﺷﻄﺐ ،ﻓﻮﻕ ﺷﻜﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺃﻭﻻﻙ ﻣﻦ ﺍﻟﻈﻔﺮ
ﻭﺗﻮﻓﻴﺖ ﺃﺧﺖ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻜﱪﻯ ،ﲟﻴﺎﻓﺎﺭﻗﲔ ﻣﻦ ﺩﻳﺎﺭ ﺑﻜﺮ ﻟﺜﻼﺙ ﺑﻘﲔ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻣﻦ ﺳﻨﺔ
ﺍﺛﻨﺘﲔ ﻭﲬﺴﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ،ﻭﻭﺭﺩ ﺍﳋﱪ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻳﺮﺛﻴﻬﺎ ﰲ ﺷﻌﺒﺎﻥ .ﻭﺃﻣﻼﻫﺎ ﻟﺜﻼﺙ
ﺧﻠﻮﻥ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺛﻼﺙ ﻭﲬﺴﲔ ﻭﺛﻼﺙ ﻣﺌﺔ:
ﻜﻨﺎﻴﺔﹰ ﺒﻬﻤﺎ ﻋﻥ ﺃﺸﺭﻑ ﺍﻟﻨﹼﺴﺏ ﻴﺎ ﺃﺨﺕ ﺨﻴﺭ ﺃﺥٍ ،ﻴﺎ ﺒﻨﺕ ﺨﻴﺭ ﺃﺏٍ،
ﻛﻨﻴﺖ ﺍﻟﺸﻲﺀ ﻭﻛﻨﻴﺖ ﻋﻨﻪ :ﺇﺫﺍ ﺗﺮﻛﺖ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ،ﻭﻋﱪﺕ ﺑﻠﻔﻆ ﺁﺧﺮ ﻳﺆﺩﻱ ﻣﻌﻨﺎﻩ .ﻭﻧﺼﺐ ﻛﻨﺎﻳﺔ
ﻋﻠﻰ ﺍﳌﺼﺪﺭ .
ﺍﳌﻌﲎ :ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻝ :ﻳﺎ ﺃﺧﺖ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﻳﺎ ﺑﻨﺖ ﺃﰊ ﺍﳍﻴﺠﺎﺀ ،ﻓﻜﲎ ﺑﺬﻟﻚ ﻋﻦ ﻗﻮﻟﻪ :ﻳﺎ ﺃﺧﺖ ﺧﲑ
ﺃﺥ ﻳﺎ ﺑﻨﺖ ﺧﲑ ﺃﺏ ﻭﺃﺭﺍﺩ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﲰﻬﺎ ﻓﻌﱪ ﻋﻨﻪ ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﰒ ﻗﺎﻝ :ﻛﻨﺎﻳﺔ ﻤﺎ .
ﻳﻌﲏ :ﺇﺫﺍ ﻗﻠﺖ ﺫﻟﻚ ﻋﻠﻢ ﺃﻥ ﻧﺴﺒﻬﺎ ﺃﺷﺮﻑ ﺍﻟﻨﺴﺐ ،ﻭﺍﻟﻐﺮﺽ ﺍﻧﺘﺴﺎﺎ ﺇﻟﻴﻬﻤﺎ ﻻ ﳜﺺ ﺍﻷﺏ ﻭﺣﺪﻩ،
ﻭﺟﻌﻞ ﻛﻮﺎ ﺃﺧﺘﺎﹰ ﻟﻪ :ﻧﺴﺒﺎﹰ ﳍﺎ ﻭﻫﺬﺍ ﺗﻌﻈﻴﻢ ﺷﺄﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻭﻤﻥ ﻴﺼﻔﻙ ﻓﻘﺩ ﺴﻤﺎﻙ ﻟﻠﻌﺭﺏ ﺃﺠ ﻝّ ﻗﺩﺭﻙ ﺃﻥ ﺘﺴﻤﻰ ﻤﺅﺒﻨ ﺔﹰ
ﻳﻘﻮﻝ :ﻟﻌﻈﻢ ﻫﺬﺍ ﺍﳋﱪ ﺗﻌﺜﺮﺕ ﺍﻷﻟﺴﻦ ﰲ ﺍﻷﻓﻮﺍﻩ ،ﻓﻠﻢ ﺗﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﺗﻨﻄﻖ ﺑﻪ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ،
ﻭﻛﺬﻟﻚ ﺍﻟﱪﺩ ﺍﻟﺬﻱ ﲢﻤﻠﺖ ﻫﺬﺍ ﺍﳋﱪ ﺗﻌﺜﺮﺕ ﰲ ﺍﻟﻄﺮﻕ ،ﻭﺗﻌﺜﺮﺕ ﺍﻷﻗﻼﻡ ﰲ ﺍﻟﻜﺘﺐ ،ﻓﻠﻢ ﺗﻘﺪﺭ ﺃﻥ
ﺗﻜﺘﺐ ﻫﺬﺍ ﺍﳋﱪ .
ﺩﻴﺎﺭ ﺒﻜﺭٍ ﻭﻟﻡ ﺘﺨﻠﻊ ﻭﻟﻡ ﺘﻬﺏ ﻜﺄﻥ ﻓﻌﻠﺔﹰ ﻟﻡ ﺘﻤﻸ ﻤﻭﺍﻜﺒﻬﺎ
ﳌﺎ ﱂ ﻳﺼﺮﺡ ﺑﺎﲰﻬﺎ ﻛﲎ ﻋﻨﻪ ،ﻭﺫﻛﺮ ﻭﺯﻧﻪ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﻛﺎﻥ ﺍﲰﻬﺎ ﺧﻮﻟﺔ ﻭﺩﻳﺎﺭ ﺑﻜﺮ :ﻣﺎ ﺑﲔ ﺍﻟﺸﺎﻡ
ﻭﺍﻟﻌﺮﺍﻕ .
ﻳﻘﻮﻝ :ﺇﺎ ﻣﻸﺕ ﺩﻳﺎﺭ ﺑﻜﺮ ﲜﻴﻮﺷﻬﺎ ،ﻭﻭﻫﺒﺖ ﺍﻷﻣﻮﺍﻝ ،ﻭﺧﻠﻌﺖ ،ﰒ ﺯﺍﻝ ﺫﻟﻚ ﻛﻠﻪ ﲟﻮﺎ ،ﻓﻜﺄﺎ ﱂ
ﺗﻔﻌﻞ ﺷﻴﺌﺎﹰ ﻣﻦ ﺫﻟﻚ .
ﻭﻟﻡ ﺘﻐﺙ ﺩﺍﻋﻴﺎﹰ ﺒﺎﻟﻭﻴﻝ ﻭﺍﻟﺤﺭ ﺏٍ ﻭﻟﻡ ﺘﺭﺩ ﺤﻴﺎﺓﹰ ﺒﻌﺩ ﺘﻭﻟﻴ ﺔٍ
ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﳌﻌﲎ :ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺒﻴﺾ ﺭﺃﺱ ﻣﻦ ﻳﻠﺒﺲ ﺍﻟﺒﻴﺾ ،ﻭﺭﺃﻯ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ،ﻋﻠﻢ ﺃﻥ ﺍﳌﻘﺎﻧﻊ ﺃﻋﻠﻰ ﻣﱰﻟﺔ
ﻣﻦ ﺍﻟﺒﻴﺾ؛ ﻷﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ،ﻭﻫﻲ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻠﺒﺴﻮﻥ ﺍﻟﺒﻴﺾ ﻭﺍﻟﻴﻠﺐ .
ﻜﺭﻴﻤﺔﹰ ﻏﻴﺭ ﺃﻨﺜﻰ ﺍﻟﻌﻘﻝ ﻭﺍﻟﺤﺴﺏ ﻓﺈﻥ ﺘﻜﻥ ﺨﻠﻘﺕ ﺃﻨﺜﻰ ﻓﻘﺩ ﺨﻠﻘﺕ
ﺍﳊﺴﺐ :ﻣﺎ ﻳﻌﺪﻩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﻔﺎﺧﺮ ﺁﺑﺎﺋﻪ ،ﻭﻗﻴﻞ :ﻫﻮ ﻛﺮﻡ ﺍﳋﻠﻖ .
ﻳﻘﻮﻝ :ﺇﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻧﺜﻰ ،ﻓﻌﻘﻠﻬﺎ ﻭﺣﺴﺒﻬﺎ ﻣﺜﻞ ﺍﻟﺬﻛﻮﺭ ﻭﺣﺴﺒﻬﻢ .
ﻓﺈﻥ ﻓﻲ ﺍﻟﺨﻤﺭ ﻤﻌﻨﻰ ﻟﻴﺱ ﻓﻲ ﺍﻟﻌﻨﺏ ﻭﺇﻥ ﺘﻜﻥ ﺘﻐﻠﺏ ﺍﻟﻐﻠﺒﺎﺀ ﻋﻨﺼﺭﻫﺎ
ﻳﻘﻮﻝ :ﺃﻧﺖ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﺣﺴﻨﺎﹰ ﻭﺇﺳﺎﺀﺓ ،ﻓﻬﻲ ﻟﻮﺣﺘﲏ ﻭﺃﻧﺖ ﺃﺳﻘﻤﺘﲏ ،ﻭﻛﻼﻛﻤﺎ ﺩﻟﺖ ﺑﺎﻟﺒﻬﺎﺀ،
ﻭﺃﺎﻛﻤﺎ ﺯﺍﺩﺕ ﰲ ﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﺘﺄﺛﲑ ،ﻭﻫﻲ ﺍﻟﻌﻄﺒﻮﻝ .ﻳﻌﲏ :ﻛﻤﺎ ﺯﺍﺩﺕ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺒﻬﺎﺀ ﻭﺍﻟﻨﻌﻮﻣﺔ ،ﺯﺍﺩﺕ
ﰲ ﺍﻹﺳﺎﺀﺓ ﺇﱄ ﻭﺍﻟﺘﺤﻮﻝ .
ﺃﻁﻭﻴﻝٌ ﻁﺭﻴﻘﻨﺎ ﺃﻡ ﻴﻁﻭﻝ ؟ ﻨﺤﻥ ﺃﺩﺭﻯ ﻭﻗﺩ ﺴﺄﻟﻨﺎ ﺒﻨﺠﺩٍ
ﺃﺩﺭﻯ :ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻦ ﺩﺭﻳﺖ .
ﻳﻘﻮﻝ :ﳓﻦ ﺃﻋﻠﻢ ﺑﻄﺮﻳﻘﻨﺎ ﻫﻞ ﻫﻮ ﻃﻮﻳﻞ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ،ﺃﻡ ﻳﻄﻮﻟﻪ ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ،ﺃﻭ ﺍﻟﻌﻮﺍﺋﻖ ﻣﻦ
ﺭﻏﺒﱵ ﺇﱃ ﻏﲑ ﺍﳌﻘﺼﻮﺩ ،ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﻣﻦ ﺍﳌﺮﺽ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﺇﻥ ﻛﻨﺎ ﻧﺴﺄﻝ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻭﻧﺴﺘﺨﱪ
ﺍﻟﺮﻛﺒﺎﻥ ﻋﻦ ﺍﳌﺴﺎﻓﺔ ﺑﻴﲏ ﻭﺑﻴﻨﻪ .
ﻭﻜﺜﻴﺭ ﻤﻥ ﺭﺩﻩ ﺘﻌﻠﻴﻝ ﻭﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺴﺅﺍﻝ ﺍﺸﺘﻴﺎﻕﹲ
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﺳﺄﻝ ﻋﻦ ﺣﺎﻝ ﺍﻟﻄﺮﻳﻖ ﻣﻊ ﻋﻠﻤﻲ ﺎ؛ ﺍﺷﺘﻴﺎﻗﺎﹰ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻳﻜﻮﻥ ﻣﻦ
ﻓﺮﻁ ﺍﻻﺷﺘﻴﺎﻕ ،ﻻ ﻋﻦ ﺟﻬﻞ ﻭﻃﻠﺐ ﻣﻌﺮﻓﺔ .ﻭﻗﻮﻟﻪ :ﻭﻛﺜﲑ ﻣﻦ ﺭﺩﻩ ﺗﻌﻠﻴﻞ :ﺃﻱ ﺭﲟﺎ ﺭﺩ ﰲ ﺟﻮﺍﺏ
ﺍﻟﺴﺎﺋﻞ ﻣﺎ ﻟﻴﺲ ﺑﺎﳉﻮﺍﺏ ،ﻭﺇﳕﺎ ﻫﻮ ﺗﻌﻠﻴﻞ ﻭﺗﻄﻴﻴﺐ ﻟﻨﻔﺲ ﺍﻟﺴﺎﺋﻞ ،ﻛﻘﻮﻟﻚ ﳌﻦ ﺳﺄﻟﻚ ﻋﻦ ﻣﻜﺎﻥ :ﻗﺪ
ﺑﻠﻐﺘﻪ ﻭﱂ ﻳﺒﻖ ﺇﻻ ﻳﺴﲑ .ﻭﺍﳍﺎﺀ ﰲ ﺭﺩﻩ ﻟﻠﺴﺆﺍﻝ :ﺃﻱ ﻭﻛﺜﲑ ﻣﻦ ﺭﺩ ﺟﻮﺍﺑﻪ ،ﰒ ﺣﺬﻑ ﺍﳌﻀﺎﻑ .
ﺏ ﻭﻻ ﻴﻤﻜﻥ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺭﺤﻴﻝ ﻻ ﺃﻗﻤﻨﺎ ﻋﻠﻰ ﻤﻜﺎﻥٍ ﻭﺇﻥ ﻁﺎ
ﻻ ﺃﻗﻤﻨﺎ ﺟﻮﺍﺏ ﻗﺴﻢ ﳏﺬﻭﻑ :ﺃﻱ ﻭﺍﷲ ﻻ ﺃﻗﻤﻨﺎ ﻋﻠﻰ ﻣﻜﺎﻥ ﻭﺇﻥ ﻃﺎﺏ ﺫﻟﻚ ﺍﳌﻜﺎﻥ .ﻭﺇﻥ ﺍﳌﻜﺎﻥ ﻻ
ﳝﻜﻨﻪ ﺍﻟﺮﺣﻴﻞ ﻣﻌﻨﺎ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻳﻄﻤﻊ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ .
ﻳﻘﻮﻝ :ﻭﺍﷲ ﻻ ﺃﻗﻤﺖ ﺑﺒﻠﺪ ﻭﺇﻥ ﻃﺎﺏ ﱄ ،ﺇﻻ ﺃﻥ ﻳﺮﺣﻞ ﻣﻌﻲ ﺇﻟﻴﻚ ،ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ﳝﻜﻨﻪ ﺍﻟﺮﺣﻴﻞ ﻛﺬﻟﻚ ﻻ
ﺃﻗﻴﻢ ﻋﻠﻴﻪ ،ﻭﺍﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ ،ﻛﺄﻧﻪ ﻗﺎﻝ :ﻻ ﺃﻗﻤﻨﺎ ﻋﻠﻰ ﻣﻜﺎﻥ ﻏﲑ ﻣﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺮﺣﻴﻞ ﻣﻌﻨﺎ .
ﻭﻗﻴﻞ :ﻻ ﺃﻗﻤﻨﺎ :ﲟﻌﲎ ﺍﻟﺪﻋﺎﺀ ﻛﻘﻮﻟﻚ :ﻻ ﻳﻔﻀﺾ ﺍﷲ ﻓﺎﻙ .
ﺤﻠﺏ ﻗﺼﺩﻨﺎ ﻭﺃﻨﺕ ﺍﻟﺴﺒﻴﻝ ﻜﻠﹼﻤﺎ ﺭﺤﺒﺕ ﺒﻨﺎ ﺍﻟﺭﻭﺽ ﻗﻠﻨﺎ:
ﺍﻟﺮﻳﻒ :ﻣﺎ ﺃﺣﺪﻕ ﺑﺴﻮﺍﺩ ﺍﻟﻌﺮﺍﻕ ﻭﺃﺷﺮﻑ ﻋﻠﻴﻪ ﻣﻦ ﳒﺪ ،ﻭﺍﻟﺮﻳﻒ ﺃﻳﻀﺎ ﺭﺳﺘﺎﻕ ﻣﺼﺮ ﻭﻗﺮﺍﻫﺎ -ﻭﻫﻮ
ﺍﳌﺮﺍﺩ ﻫﺎ ﻫﻨﺎ -ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﲢﺖ ﺍﻟﻨﻴﻞ ،ﻭﻣﺎ ﻛﺎﻥ ﻓﻮﻗﻪ ﺍﻟﺼﻌﻴﺪ ،ﻭﺍﻟﻨﻴﻞ :ﺮ ﻣﺼﺮ ،ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﺮ
ﺑﺎﻟﻌﺮﺍﻕ ﺟﺎﺀ ﻣﻦ ﺍﻟﻔﺮﺍﺕ ،ﻭﻳﺴﻘﻲ ﺳﻮﺍﺩ ﺍﻟﻜﻮﻓﺔ .
ﻳﻘﻮﻝ :ﺇﻥ ﻋﺸﺖ ﱄ ﺃﻋﻄﻴﺘﲏ ﻣﻦ ﺍﳌﺎﻝ ﻣﺎ ﺃﺷﺘﺮﻱ ﺑﻪ ﻣﻦ ﺍﳌﻤﺎﻟﻴﻚ ،ﻭﺃﲰﻲ ﺃﻟﻔﺎﹰ ﻣﻨﻬﻢ ﻛﺎﻓﻮﺭﺍﹰ ،ﻭﺣﺼﻞ ﱄ
ﻣﻦ ﺟﻬﺘﻚ ﺭﻳﻒ ﻭﻧﻴﻞ :ﺃﻱ ﲤﻠﻚ ﻣﺼﺮ ﻛﻠﻬﺎ ﻭﺐ ﱄ ﻣﺎ ﻋﻠﻰ ﺍﻟﻨﻴﻞ ﻣﻦ ﺭﻳﻔﻪ .
ﻤﻥ ﺩﻫﺘﻪ ﺤﺒﻭﻟﻬﺎ ﻭﺍﻟﺨﺒﻭﻝ ﻤﺎ ﺃﺒﺎﻟﻲ ﺇﺫﺍ ﺍ ﺘﹼﻘﺘﻙ ﺍﻟﻤﻨﺎﻴﺎ
ﺍﳊﺒﻮﻝ :ﺍﻟﺪﻭﺍﻫﻲ ﻭﺍﳋﺒﻮﻝ :ﺍﻟﻔﺴﺎﺩ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺳﻠﻤﺖ ﻣﻦ ﺍﳌﻨﺎﻳﺎ ﻓﻼ ﺃﺑﺎﱄ ﲟﻦ ﺃﺻﺎﺑﺘﻪ ﺍﳌﻨﺎﻳﺎ ،ﻓﺈﻧﻚ ﻋﻮﺽ ﻋﻦ ﻛﻞ ﻫﺎﻟﻚ .
ﻳﻌﲏ :ﻟﻮ ﺍﻋﺘﻀﺖ ﻣﻨﻪ ﻣﻠﻜﺎﹰ ﻏﲑﻩ ،ﻛﻨﺖ ﻣﺜﻞ :ﻣﻦ ﺗﺮﻙ ﺍﻟﻔﺮﺱ ﺍﳉﻮﺍﺩ ﻭﺭﻛﺐ ﺍﻟﺜﻮﺭ ،ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺧﺪﺍﺵ
ﺑﻦ ﺯﻫﲑ:
ﻋﻠﻰ ﺍﻟﺤﻤﺎﺭ ﻭﺨﻠﹼﻰ ﺼﻬﻭﺓ ﺍﻟﻔﺭﺱ ﻭﻻ ﺃﻜﻭﻥ ﻜﻤﻥ ﺃﻟﻘﻰ ﺭﺤﺎﻟﺘﻪ
ﻓﺩﻉ ﺫﻜﺭ ﺒﻌﺽٍ ،ﺒﻤﻥ ﻓﻲ ﺤﻠﺏ ﻭﻤﺎ ﻗﺴﺕ ﻜﻝّ ﻤﻠﻭﻙ ﺍﻟﺒﻼﺩ
ﺍﻟﺘﻘﺪﻳﺮ :ﻣﺎ ﻗﺴﺖ ﻛﻞ ﻣﻠﻮﻙ ﺍﻟﺒﻼﺩ ﲟﻦ ﰲ ﺣﻠﺐ .
ﺍﳌﻌﲎ :ﺃﻧﺎ ﻻ ﺃﻗﻴﺲ ﺑﻪ ﲨﻴﻊ ﺍﳌﻠﻮﻙ ،ﻓﻜﻴﻒ ﺃﻗﻴﺲ ﺑﻪ ﺑﻌﻀﻬﻢ ؟!
ﻟﻜﺎﻥ ﺍﻟﺤﺩﻴﺩ ﻭﻜﺎﻨﻭﺍ ﺍﻟﺨﺸﺏ ﻭﻟﻭ ﻜﻨﺕ ﺴﻤﻴﺘﻬﻡ ﺒﺎﺴﻤﻪ
ﺇﻥ ﻋﲎ ﺑﺬﻱ ﺍﳉﻼﻝ ،ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻗﺒﻴﺢ ،ﻷﻧﻪ ﻻ ﻳﻘﺎﻝ :ﺩﻭﻟﺔ ﺍﷲ ﺗﻌﺎﱃ .
ﻭﺇﻥ ﻋﲎ ﺑﻪ ﺍﳋﻠﻴﻔﺔ ﻓﻬﻮ ﺃﺷﻨﻊ ،ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻻ ﻳﻄﻠﻖ ﻋﻠﻰ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ .
ﻳﻘﻮﻝ :ﻳﺎ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﻫﻮ ﻛﺬﻟﻚ ،ﻳﺎ ﲰﻲ ﺧﲑ ﺍﻟﱪﻳﺔ ﻭﻫﻮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ
ﻭﺟﻬﻪ.
ﻓﺎﻨﺼﺎﻉ ﻋﻨﻬﺎ ﺍﻟﺠﺤﻔﻝ ﺍﻟﻐﺭﺒ ﻲ ﺍﻨﻅﺭ ﺇﻟﻰ ﺼﻔﹼﻴﻥ ﺤﻴﻥ ﺃﺘﻴﺘﻬﺎ
ﺍﻧﺼﺎﻉ :ﺗﻔﺮﻕ.
ﻳﻘﻮﻝ :ﺍﻧﻜﺸﻒ ﻋﻨﻚ ﺍﻟﻌﺴﻜﺮ ﻣﻦ ﺍﻟﻐﺮﺏ ﻓﺎﺰﻣﻮﺍ .ﻓﺸﺒﻪ ﺍﳌﻌﺮﻛﺔ ﺑﺼﻔﲔ.
ﺤﺘﹼﻰ ﻜﺄﻨﹼﻙ ﻴﺎ ﻋﻠﻲ ،ﻋﻠ ﻲ ﻓﻜﺄﻨﹼﻪ ﺠﻴﺵ ﺍﺒﻥ ﺤﺭﺏٍ ﺭﻋﺘﻪ
ﺍﻟﻌﺴﻜﺮ ﺍﻟﻐﺮﰊ :ﺟﻴﺶ ﺍﻹﺧﺸﻴﺪ ﻓﻬﺰﻣﺘﻪ ﺣﱴ ﻛﺄﻧﻚ ﻳﺎ ﻋﻠﻲ ،ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ.
ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ
ﻳﻘﻮﻝ :ﺇﻥ ﺑﻜﺎﺀﻙ ﻋﻠﻰ ﻣﻦ ﻏﺪﺭ ﺑﻚ ﻭﻓﺎﺭﻗﻚ ﻏﺪﺭ ﻣﻨﻚ ﰊ ،ﻭﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺷﻜﺎﻳﺔ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﻓﻼ ﺍﻟﺤﻤﺩ ﻤﻜﺴﻭﺒﺎﹰ ﻭﺍﻟﻤﺎﻝ ﺒﺎﻗﻴﺎ ﺇﺫﺍ ﺍﻟﺠﻭﺩ ﻟﻡ ﻴﺭﺯﻕ ﺨﻼﺼﺎﹰ ﻤﻥ ﺍﻷﺫﻯ
ﺷﺒﻪ ﻻ ﺑﻠﻴﺲ ﰲ ﻧﺼﺐ ﺍﳋﱪ؛ ﻓﻠﻬﺬﺍ ﻧﺼﺐ ﻣﻜﺴﻮﺑﺎﹰ ﻭﺑﺎﻗﻴﺎﹰ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﱂ ﻳﻜﻮﻥ ﺍﳉﻮﺩ ﺧﺎﻟﺼﺎﹰ ﻣﻦ ﺍﻷﺫﻯ ،ﻭﻣﺎ ﻳﻜﺪﺭﻩ ﻣﻦ ﺍﳌﻦ ﻭﺍﻟﺘﻜﺪﻳﺮ ،ﻓﻠﻢ ﻳﻜﺴﺐ ﻓﺎﻋﻠﻪ ﲪﺪﺍﹰ،
ﻭﺫﻫﺐ ﻣﺎﻟﻪ ﻫﺪﺭﺍﹰ .ﻭﻫﺬﺍ ﺗﻌﺮﻳﺾ ﺑﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ .
ﺃﻜﺎﻥ ﺴﺨﺎﺀ ﻤﺎ ﺃﺘﻰ ﺃﻡ ﺘﺴﺎﺨﻴﺎ ﻭﻟﻠﻨﹼﻔﺱ ﺃﺨﻼﻕﹲ ﺘﺩ ﻝّ ﻋﻠﻰ ﺍﻟﻔﺘﻰ
ﻳﻘﻮﻝ :ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﺧﻼﻕ ﻳﺴﺘﺪﻝ ﺎ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻴﻪ ﻣﻦ ﺍﳉﻮﺩ ،ﻫﻞ ﻫﻮ ﻃﺒﻴﻌﻲ ﺃﻭ ﺗﻜﻠﻔﻲ ؟ ﻓﻴﻌﺮﻑ
ﺣﺎﻟﻪ.
ﺭﺃﻴﺘﻙ ﺘﺼﻔﻲ ﺍﻟﻭﺩ ﻤﻥ ﻟﻴﺱ ﺠﺎﺯﻴﺎ ﺃﻗﻝّ ﺍﺸﺘﻴﺎﻗﺎﹰ ﺃﻴﻬﺎ ﺍﻟﻘﻠﺏ ﺭﺒﻤﺎ
ﳚﻮﺯ ﰲ ﺃﻗﻞ ﻛﺴﺮ ﺍﻟﻼﻡ ﻭﻧﺼﺒﻬﺎ .
ﻳﻘﻮﻝ ﻟﻘﻠﺒﻪ :ﻗﻠﻞ ﺍﻻﺷﺘﻴﺎﻕ ﺇﱃ ﻣﻦ ﻻ ﻳﺸﺘﺎﻕ ﺇﻟﻴﻚ ،ﻓﺈﻧﻚ ﲣﻠﺺ ﺍﳌﻮﺩﺓ ﳌﻦ ﻻ ﳚﺎﺯﻳﻚ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻻ
ﻳﻮﺩﻙ ﻣﺜﻞ ﻣﺎ ﺗﻮﺩﻩ ،ﻭﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺗﻌﺮﻳﺾ ﺑﺴﻴﻒ ﺍﻟﺪﻭﻟﺔ ،ﻭﺗﻄﻴﻴﺐ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﻓﺮﺍﻗﻪ .
ﻟﻔﺎﺭﻗﺕ ﺸﻴﺒﻲ ﻤﻭﺠﻊ ﺍﻟﻘﻠﺏ ﺒﺎﻜﻴﺎ ﺨﻠﻘﺕ ﺃﻟﻭﻓﺎﹰ ﻟﻭ ﺭﺠﻌﺕ ﺇﻟﻰ ﺍﻟﺼﺒﻰ
ﻳﻘﻮﻝ ﺟﺒﻠﺖ ﻋﻠﻰ ﺍﻹﻟﻒ ،ﺣﱴ ﺇﻧﲏ ﻟﺸﺪﺓ ﺇﻟﻔﻲ ،ﻟﻮ ﻓﺎﺭﻗﺖ ﺍﻟﺸﻴﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣﻜﺮﻭﻩ ﻋﻨﺪ ﻛﻞ ﺃﺣﺪ
ﻭﺭﺟﻌﺖ ﺇﱃ ﺃﻳﺎﻡ ﺍﻟﺼﱮ؛ ﻟﺒﻜﻴﺖ ﺟﺰﻋﺎﹰ ﻋﻠﻰ ﺍﻟﺸﻴﺐ ،ﻣﻦ ﻓﺮﺍﻕ ﺍﳌﺄﻟﻮﻑ ،ﻓﻠﻬﺬﺍ ﺃﺣﻦ ﺇﱃ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ
ﻭﺇﻥ ﻛﺎﻥ ﻳﻘﺼﺪﱐ ﺑﺎﻷﺫﻯ .
ﺤﻴﺎﺘﻲ ﻭﻨﺼﺤﻲ ﻭﺍﻟﻬﻭﻯ ﻭﺍﻟﻘﻭﺍﻓﻴﺎ ﻭﻟﻜﻥ ﺒﺎﻟﻔﺴﻁﺎﻁ ﺒﺤﺭﺍﹰ ﺃﺯﺭﺘﻪ
ﻳﻘﻮﻝ :ﺟﺎﺀﺕ ﺑﻨﺎ ﻫﺬﻩ ﺍﳋﻴﻞ ﺇﱃ ﻣﻦ ﻫﻮ ﺇﻧﺴﺎﻥ ﻋﲔ ﺯﻣﺎﻧﻪ ،ﺃﻱ ﻛﻤﺎ ﺃﻥ ﺃﺷﺮﻑ ﻣﺎ ﰲ ﺍﻟﻌﻴﻮﻥ ﺳﻮﺍﺩﻫﺎ،
ﻛﺬﻟﻚ ﻛﺎﻓﻮﺭ ﺃﺷﺮﻑ ﺍﳌﻠﻮﻙ ،ﻭﻫﻮ ﻧﺎﻇﺮ ﺍﻟﺰﻣﺎﻥ ،ﻭﻣﻦ ﺳﻮﺍﻩ ﻣﺜﻞ ﺍﻟﺒﻴﺎﺽ ﻭﺍﳌﺂﻗﻲ؛ ﻓﻠﻬﺬﺍ ﻗﺼﺪﻧﺎﻩ ﻭﺗﺮﻛﻨﺎ
ﻏﲑﻩ ﻓﺎﻧﺘﻈﻢ ﻣﻌﻨﻴﲔ :ﺣﺴﻦ ﺍﻟﺘﺸﺒﻴﻪ ،ﻷﻧﻪ ﺷﺒﻪ ﺍﻟﺴﻮﺍﺩ ﺑﺎﻟﺴﻮﺍﺩ ،ﻭﺍﻟﺜﺎﱐ ﺍﻟﺘﻔﻀﻴﻞ .
ﻨﺭﻯ ﻋﻨﺩﻫﻡ ﺇﺤﺴﺎﻨﻪ ﻭﺍﻷﻴﺎﺩﻴﺎ ﻨﺠﻭﺯ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺤﺴﻨﻴﻥ ﺇﻟﻰ ﺍﻟﹼﺫﻱ
ﻋﻠﻴﻬﺎ :ﺃﻱ ﻋﻠﻰ ﺍﳋﻴﻞ .
ﻳﻘﻮﻝ :ﻧﺘﺠﺎﻭﺯ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻴﻞ ﻋﻨﺪ ﺳﲑﻧﺎ ﻋﻠﻴﻬﺎ ،ﺍﶈﺴﻨﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﳌﻘﺎﻡ ﻋﻨﺪﻫﻢ،
ﺇﱃ ﻣﻦ ﻛﺎﻧﺖ ﺃﻳﺎﺩﻳﻪ ﻭﻧﻌﻤﻪ ﻋﻨﺪﻫﻢ ،ﻷﻧﺎ ﺭﺃﻳﻨﺎﻫﻢ ﻣﻦ ﻗﺒﻞ .
ﻛﺄﻧﻪ ﻳﺬﻛﺮ ﻋﺒﻮﺭﻩ ﺑﺎﺑﻦ ﻃﻐﺞ ،ﻭﺃﻧﻪ ﺭﻏﺐ ﰲ ﻓﺘﺮﻛﺘﻪ ﻭﻗﺼﺪﺕ ﻛﺎﻓﻮﺭﺍﹰ .
ﺇﻟﻰ ﻋﺼﺭﻩ ﺇﻻﹼ ﻨﺭﺠﻲ ﺍﻟﺘﹼﻼﻗﻴﺎ ﻓﺘﻰ ﻤﺎ ﺴﺭﻴﻨﺎ ﻓﻲ ﻅﻬﻭﺭ ﺠﺩﻭﺩﻨﺎ
ﻳﻘﻮﻝ :ﻣﺎ ﺗﻨﻘﻠﻨﺎ ﰲ ﻇﻬﻮﺭ ﺃﺟﺪﺍﺩﻧﺎ ﺍﻟﺴﺎﻟﻔﺔ ،ﺇﱃ ﺯﻣﺎﻥ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ؛ ﺇﻻ ﻟﻨﺼﺎﺩﻑ ﺯﻣﺎﻧﻪ ﻭﻧﺴﻌﺪ ﺑﺄﻳﺎﻣﻪ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﳉﺪﻭﺩ .ﲨﻊ ﺍﳉﺪ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﻆ .
ﻓﻤﺎ ﻴﻔﻌﻝ ﺍﻟﻔﻌﻼﺕ ﺇﻻﹼ ﻋﺫﺍﺭﻴﺎ ﺘﺭﻓﹼﻊ ﻋﻥ ﻋﻭﻥ ﺍﻟﻤﻜﺎﺭﻡ ﻗﺩﺭﻩ
ﺍﻟﻌﻮﻥ :ﲨﻊ ﻋﻮﺍﻥ ،ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﺒﻜﺮ ،ﻭﺩﻭﻥ ﺍﻟﻘﺎﺭﺽ ﺍﳌﺴﻨﺔ .ﻭﺍﻟﻌﺬﺍﺭﻯ :ﲨﻊ ﻋﺬﺭﺍﺀ .
ﻳﻘﻮﻝ :ﻳﺮﻓﻊ ﻧﻔﺴﻪ ﻋﻦ ﺃﻥ ﻳﻘﺘﺪﻯ ﺑﻐﲑﻩ ﰲ ﺍﳌﻜﺎﺭﻡ ،ﻓﻼ ﻳﺄﰐ ﻣﻦ ﺍﳌﻜﺎﺭﻡ ﺇﻻ ﻣﺎ ﻻ ﻳﺴﺒﻘﻪ ﺃﺣﺪ ﻓﻴﻪ .
ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﻭﻫﺬﺍ ﳑﺎ ﻳﻨﻘﻠﺐ ﻫﺠﺎﺀً ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﺗﺮﻓﻊ ﻋﻦ ﺍﳌﻜﺎﺭﻡ ﻫﺰﺀﺍﹰ .ﰒ ﻗﺎﻝ :ﻓﻤﺎ ﻳﻔﻌﻞ ﻣﻦ ﺍﳌﺨﺎﺯﻱ
ﺇﻻ ﻣﺎ ﻻ ﻳﺴﺒﻖ ﺇﻟﻴﻪ؛ ﻟﻌﻈﻤﻪ .
ﻳﻘﻮﻝ :ﱂ ﺗﺪﺭﻙ ﺍﳌﻠﻚ ﺑﺎﻟﺘﻤﲏ ﻭﺍﻻﺗﻔﺎﻕ ،ﻭﺇﳕﺎ ﺃﺩﺭﻛﺘﻪ ﲟﻘﺎﺳﺎﺓ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﻣﻌﺎﻧﺎﺓ ﺍﳋﻄﻮﺏ
ﺍﻟﺸﺪﻳﺪﺓ ،ﻭﻣﺒﺎﺷﺮﺓ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺗﺸﻴﺐ ﻮﳍﺎ ﺭﺀﻭﺱ ﺍﻷﻃﻔﺎﻝ .ﻭﺃﺭﺍﺩ ﺑﺎﻷﻳﺎﻡ :ﺍﳊﺮﻭﺏ ،ﻭﺍﳋﻄﻮﺏ
ﺍﻟﻌﻈﻤﺔ.
ﻭﺃﻨﺕ ﺘﺭﺍﻫﺎ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻤﺭﺍﻗﻴﺎ ﻋﺩﺍﻙ ﺘﺭﺍﻫﺎ ﻓﻲ ﺍﻟﺒﻼﺩ ﻤﺴﺎﻋﻴﺎﹰ
ﺍﳍﺎﺀ ﰲ ﺗﺮﺍﻫﺎ ﻗﻴﻞ :ﻟﻠﻤﻌﺎﱄ ﻭﻗﻴﻞ :ﻟﻸﻳﺎﻡ .
ﻳﻘﻮﻝ :ﺃﻧﺖ ﺗﻌﺘﻘﺪ ﰲ ﺍﳌﻌﺎﱄ ،ﺃﻭ ﺍﳋﻄﻮﺏ ﺍﻟﻌﻈﻴﻤﺔ ،ﺃﺿﻌﺎﻑ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﺃﻋﺪﺍﺅﻙ ﻣﻦ ﺍﳌﻠﻮﻙ ،ﻓﻬﻢ ﻳﺮﻭﺎ
ﻣﺴﺎﻋﻲ ﰲ ﺍﻷﺭﺽ ،ﻭﺃﻧﺖ ﺗﺮﺍﻫﺎ ﻣﺮﺍﻗﻲ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻓﺤﺮﺻﻚ ﻋﻠﻴﻬﺎ ﺃﺑﻠﻎ ،ﻭﻧﻴﻠﻚ ﳍﺎ ﺃﻣﻜﻦ .
ﺘﺭﻯ ﻏﻴﺭ ﺼﺎﻑٍ ﺃﻥ ﺘﺭﻯ ﺍﻟﺠﻭ ﺼﺎﻓﻴﺎ ﻟﺒﺴﺕ ﻟﻬﺎ ﻜﺩﺭ ﺍﻟﻌﺠﺎﺝ ﻜﺄﻨﹼﻤﺎ
ﻳﻘﻮﻝ :ﻟﺒﺴﺖ ﻟﻠﻤﻌﺎﱄ ﺃﻭ ﻟﻸﻳﺎﻡ ،ﻟﺒﺎﺱ ﺍﻟﻐﺒﺎﺭ ،ﻭﻣﻼﺯﻣﺔ ﺍﻟﻘﺘﺎﻡ ،ﺣﱴ ﻛﺄﻧﻚ ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﳉﻮ ﺻﺎﻓﻴﺎﹰ ﻣﻦ
ﻏﺒﺎﺭ ﺍﳊﺮﻭﺏ ،ﺭﺃﻳﺖ ﺫﻟﻚ ﻛﺮﺍﻫﺔﹰ ،ﻛﻤﺎ ﻳﻜﺮﻩ ﻏﲑﻙ ﺍﻟﻐﺒﺎﺭ ،ﻭﺻﻔﺎﺀ ﺍﳉﻮ ﻋﻨﺪﻙ ،ﻛﺪﺭﻩ ﺑﺎﻟﻐﺒﺎﺭ .ﻭﻣﺜﻞ
ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﰲ ﺻﻔﺔ ﺍﻟﺴﻴﻒ ﻗﻮﻟﻪ:
ﻓﺘﻠﻘﺎﻩ ﻋﺒﺎﺴﺎﹰ ﻭﺜﻐﺭﻙ ﺒﺎﺴﻡ ﻴﻼﻗﻴﻙ ﺒﺴﺎﻤﺎﹰ ﻭﻭﺠﻬﻙ ﻋﺎﺒﺱ
ﻭﻗﺩ ﺨﺎﻟﻑ ﺍﻟﻨﹼﺎﺱ ﺍﻟ ﻨﹼﻔﻭﺱ ﺍﻟﺩﻭﺍﻋﻴﺎ ﺩﻋﺘﻪ ﻓﻠﺒﺎﻫﺎ ﺇﻟﻰ ﺍﻟﻤﺠﺩ ﻭﺍﻟﻌﻼ
ﻳﻘﻮﻝ :ﺩﻋﺘﻪ ﻧﻔﺴﻪ ﻭﳘﺘﻪ ﺇﱃ ﻃﻠﺐ ﺍﺪ ﻭﺍﳌﻌﺎﱄ ﻓﺄﺟﺎﺎ ،ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﻠﻮﻙ ﻗﺪ ﺧﺎﻟﻔﺘﻪ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺪﺍﻋﻴﺔ .
ﻭﺇﻥ ﻜﺎﻥ ﻴﺩﻨﻴﻪ ﺍﻟﺘﹼﻜﺭﻡ ﻨﺎﺌﻴﺎ ﻓﺄﺼﺒﺢ ﻓﻭﻕ ﺍﻟﻌﺎﻟﻤﻴﻥ ﻴﺭﻭﻨﻪ
ﻳﻘﻮﻝ :ﺃﺻﺒﺢ ﻛﺎﻓﻮﺭ ،ﻭﻗﺪ ﻋﻼ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ،ﻓﻬﻢ ﻳﺮﻭﻧﻪ ﺑﻌﻴﺪ ﺍﳌﺮﺍﺗﺐ ﻋﻠﻰ ﺍﳌﺮﺍﻗﺐ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﺪﻧﻴﻪ
ﺗﻮﺍﺿﻌﻪ ﻣﻦ ﺍﻟﻨﺎﺱ.
ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﺑﻌﺪ ﺇﻧﺸﺎﺩ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻓﺎﺑﺘﺴﻢ ﺇﻟﻴﻪ ﺍﻷﺳﻮﺩ ،ﻭﺾ ﻓﻠﺒﺲ ﻧﻌﻼﹰ ﻓﺮﺃﻯ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺷﻘﻮﻗﺎﹰ
ﺑﺮﺟﻠﻴﻪ ﻭﻗﺒﺤﻬﺎ ﻓﻘﺎﻝ ﻳﻬﺠﻮﻩ:
ﻭﻤﺎ ﺃﻨﺎ ﻋﻥ ﻨﻔﺴﻲ ﻭﻻ ﻋﻨﻙ ﺭﺍﻀﻴﺎ ﺃﺭﻴﻙ ﺍﻟﺭﻀﺎ ﻟﻭ ﺃﺨﻔﺕ ﺍﻟﻨﹼﻔﺱ ﺨﺎﻓﻴﺎ
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﻇﻬﺮ ﻟﻚ ﺍﻟﺮﺿﺎ ﻋﻨﻚ ،ﻭﺍﻟﺴﺮﻭﺭ ﺑﻘﺮﺑﻚ ،ﻭﻟﻜﻦ ﻣﺎ ﰲ ﻧﻔﺴﻲ ﻻ ﳜﻔﻰ ،ﻓﺈﱐ ﻏﲑ ﺭﺍﺽ ﻋﻨﻚ،
ﻭﻻ ﻋﻦ ﻧﻔﺴﻲ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﳌﻠﻮﻙ ﺍﻟﺒﻴﺾ ﻳﺘﻤﻨﻮﻥ ﺃﻥ ﻳﺴﺘﺒﺪﻟﻮﺍ ﺃﻟﻮﺍﻢ ﺑﻠﻮﻧﻪ ،ﻟﲑﺍﻫﻢ ﺍﻷﺑﻄﺎﻝ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻞ ﺍﳊﺮﻭﺏ
ﺑﺎﻟﻌﻴﻮﻥ ﺍﻟﱵ ﺭﺃﻭﺍ ﺎ ﻛﺎﻓﻮﺭﺍﹰ ﰲ ﺍﳊﺮﺏ .ﻭﺍﻷﻋﻴﺎﻥ :ﲨﻊ ﻋﲔ ﰲ ﺍﻟﻘﻠﺔ .
ﻟﻡ ﻴﻜﻥ ﻏﻴﺭ ﺃﻥ ﺃﺭﺍﻙ ﺭﺠﺎﺌﻲ ﻴﺎ ﺭﺠﺎﺀ ﺍﻟﻌﻴﻭﻥ ﻓﻲ ﻜﻝّ ﺃﺭﺽٍ
ﻳﻘﻮﻝ :ﻛﻞ ﺃﺣﺪ ﻳﺮﺟﻮ ﺃﻥ ﻳﺮﺍﻙ؛ ﻟﺘﻔﻴﺾ ﻋﻠﻴﻪ ﺇﻧﻌﺎﻣﻚ ،ﻭﱂ ﻳﻜﻦ ﱄ ﺭﺟﺎﺀ ﰲ ﻗﺼﺪﻱ ﻣﺼﺮ ﺳﻮﻯ ﺃﻥ
ﺃﺭﺍﻙ ﻭﺃﺗﺸﺮﻑ ﲟﺪﺣﻚ .
ﻗﺒﻝ ﺃﻥ ﻨﻠﺘﻘﻲ ،ﻭﺯﺍﺩﻱ ﻭﻤﺎﺌﻲ ﻭﻟﻘﺩ ﺃﻓﻨﺕ ﺍﻟﻤﻔﺎﻭﺯ ﺨﻴﻠﻲ
ﻳﻘﻮﻝ :ﻗﻄﻌﺖ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺒﻌﻴﺪﺓ ،ﻭﺍﳌﻔﺎﻭﺯ ﺍﻟﺼﻌﺒﺔ :ﻟﺮﺅﻳﺘﻚ ،ﺣﱴ ﺃﻓﻨﺖ ﺍﳌﻔﺎﻭﺯ ﺧﻴﻠﻲ ﻭﺯﺍﺩﻱ ﻭﻣﺎﺋﻲ .
ﺃﺴﺩ ﺍﻟﻘﻠﺏ ﺁﺩﻤﻲ ﺍﻟﺭﻭﺍﺀ ﻓﺎﺭﻡ ﺒﻲ ﻤﺎ ﺃﺭﺩﺕ ﻤﻨﹼﻲ ﻓﺈﻨﹼﻲ
ﺍﻟﺮﻭﺍﺀ :ﺍﳌﻨﻈﺮ.
ﻳﻘﻮﻝ :ﻛﻠﻔﲏ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ ،ﻓﺈﱐ ﻭﺇﻥ ﻛﻨﺖ ﰲ ﺍﳌﻨﻈﺮ ﺁﺩﻣﻴﺎﹰ ﻓﺈﻥ ﻗﻠﱯ ﻗﻠﺐ ﺍﻷﺳﺪ .
ﻥ ﻟﺴﺎﻨﻲ ﻴﺭﻯ ﻤﻥ ﺍﻟﺸﻌﺭﺍﺀ ﻭﻓﺅﺍﺩﻱ ﻤﻥ ﺍﻟﻤﻠﻭﻙ ﻭﺇﻥ ﻜﺎ
ﻳﻘﻮﻝ :ﺇﱐ ﻭﺇﻥ ﻛﻨﺖ ﺷﺎﻋﺮﺍﹰ ،ﻓﺈﻥ ﱄ ﳘﺔ ﻋﺎﻟﻴﺔﹰ ،ﻭﻧﻔﺴﺎ ﺷﺮﻳﻔﺔ ،ﻭﻗﻠﱯ ﻗﻠﺐ ﺍﳌﻠﻮﻙ .
ﻭﳌﺎ ﺃﻧﺸﺪﻩ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ،ﺣﻠﻒ ﻟﻪ ﻛﺎﻓﻮﺭ ﻟﻴﺒﻠﻐﻨﻪ ﲨﻴﻊ ﻣﺎ ﰲ ﻧﻔﺴﻪ ،ﻭﺇﻧﻪ ﻷﻛﺬﺏ ﻣﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﺣﻠﻒ!
ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻭﺃﻧﺸﺪﻩ ﺇﻳﺎﻫﺎ ﰲ ﺍﻧﺴﻼﺥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺳﺖ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ:
ﺤﻤﺭ ﺍﻟﺤﻠﻲ ﻭﺍﻟﻤﻁﺎﻴﺎ ﻭﺍﻟﺠﻼﺒﻴﺏ ؟ ! ﻤﻥ ﺍﻟﺠﺂﺫﺭ ﻓﻲ ﺯﻱ ﺍﻷﻋﺎﺭﻴﺏ
ﺍﳉﺂﺫﺭ :ﲨﻊ ﺟﻮﺫﺭ ،ﻭﻫﻮ ﻭﻟﺪ ﺍﻟﺒﻘﺮﺓ ﺍﻟﻮﺣﺸﻴﺔ .ﻭﺍﻟﺰﻱ :ﺍﻟﻠﺒﺎﺱ ﻭﺍﻷﻋﺎﺭﻳﺐ :ﲨﻊ ﺍﻷﻋﺮﺍﺏ ،ﻭﺍﻷﻋﺮﺍﺏ:
ﲨﻊ ﺃﻋﺮﺍﰊ .ﻭﺍﳊﻠﻲ :ﲨﻊ ﺣﻠﻴﺔ .ﻭﻫﻮ ﺑﻀﻢ ﺍﳊﺎﺀ ﻭﻛﺴﺮﻫﺎ .ﻭﺍﳉﻼﺑﻴﺐ :ﲨﻊ ﺟﻠﺒﺎﺏ ،ﻭﻫﻲ ﺍﳌﻼﺣﻒ
ﻭﺍﳌﻼﺑﺲ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺍﳉﻼﺑﻴﺐ ﻫﻲ ﺍﳋﻤﺮ ،ﻭﺍﳌﻼﺣﻒ .
ﻭﻗﺪ ﺭﻭﻯ :ﺑﺮﻓﻊ ﺍﻟﺮﺍﺀ ﻭﻧﺼﺒﻬﺎ ،ﻓﺎﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﺃﻱ :ﻫﻦ ﲪﺮ ﺍﳊﻠﻲ .ﻭﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ.
ﺟﻌﻞ ﻛﻮﻦ ﺟﺂﺫﺭ ﺣﻘﻴﻘﺔ ،ﻭﻛﻮﻦ ﺃﻋﺎﺭﻳﺐ ﳎﺎﺯﺍﹰ ﻭﺗﺸﺒﻴﻬﺎ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﰲ ﻗﻠﺐ ﺍﻟﺘﺸﺒﻴﻪ .
ﺃﻱ :ﺃﺩﻫﻰ ﻣﻦ ﺯﻭﺭﺓ ﺍﻟﺬﻳﺐ ،ﻭﻗﺪ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﻘﻮﻟﻪ :ﻭﻗﺪ ﺭﻗﺪﻭﺍ ﻭﺍﻟﺬﻳﺐ :ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﳋﺒﺚ
ﻭﺍﻟﺪﻫﺎﺀ .
ﳜﺎﻃﺐ ﻧﻔﺴﻪ ﻭﻳﻘﻮﻝ :ﻛﻢ ﻣﺮﺓ ﺫﻫﺒﺖ ﺇﱃ ﺍﻷﻋﺮﺍﺏ ﺣﲔ ﺭﻗﺪﻭﺍ ﻓﺰﺭﺕ ﺣﺒﻴﺒﺘﻚ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ،
ﻭﻫﺠﻤﺖ ﻋﻠﻴﻬﺎ ﻫﺠﻮﻡ ﺍﻟﺬﺋﺐ ،ﺇﺫ ﺍﺧﺘﻄﻔﺘﻬﺎ ﻣﻦ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺣﺘﻴﺎﻝ ﻭﺍﻻﺳﺘﺨﻔﺎﺀ ،ﻛﻤﺎ ﻳﻔﻌﻞ
ﺍﻟﺬﺋﺐ ﳌﺎ ﳜﺘﻄﻒ ﻣﻦ ﺍﻟﻐﻨﻢ ،ﻭﻳﻬﺠﻢ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮ ﺍﻟﺮﺍﻋﻲ .
ﻭﺃﻨﺜﻨﻲ ﻭﺒﻴﺎﺽ ﺍﻟﺼﺒﺢ ﻴﻐﺭﻱ ﺒﻲ ﺃﺯﻭﺭﻫﻡ ﻭﺴﻭﺍﺩ ﺍﻟﻠﹼﻴﻝ ﻴﺸﻔﻊ ﻟﻲ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻈﻼﻡ ﻳﺴﺘﺮﱐ ﻋﻨﺪ ﺯﻳﺎﺭﰐ ﻫﺆﻻﺀ ﺍﻷﻋﺮﺍﺏ ،ﻓﻜﺄﻧﻪ ﻳﺸﻔﻊ ﱄ ﺇﱃ ﻣﺎ ﺃﺭﻳﺪ .ﻭﻋﻨﺪ ﺍﻻﻧﺼﺮﺍﻑ
ﻳﺸﻬﺮﱐ ﺍﻟﺼﺒﺢ ﻭﳛﻮﻝ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ .ﻭﻣﺜﻠﻪ ﻻﺑﻦ ﺍﳌﻌﺘﺰ:
ﻓﺎﻟﺸﹼﻤﺱ ﻨﻤﺎﻤﺔﹲ ﻭﺍﻟﻠﹼﻴﻝ ﻗﻭﺍﺩ ﻻ ﺘﻠﻕ ﺇﻻ ﺒﻠﻴﻝٍ ﻤﻥ ﺘﻭﺍﺼﻠﻪ
ﻓﺬﻛﺮ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﺒﻴﺖ ﰲ ﻧﺼﻒ ﺑﻴﺖ .
ﻭﺨﺎﻟﻔﻭﻫﺎ ﺒﺘﻘﻭﻴﺽٍ ﻭﺘﻁﻨﻴﺏ ﻗﺩ ﻭﺍﻓﻘﻭﺍ ﺍﻟﻭﺤﺵ ﻓﻲ ﺴﻜﻨﻰ ﻤﺭﺍﺘﻌﻬﺎ
ﺍﻟﺘﻘﻮﻳﺾ :ﺿﺪ ﺍﻟﺘﻄﻨﻴﺐ.
ﻳﻘﻮﻝ :ﻫﺆﻻﺀ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻓﻘﻮﺍ ﺍﻟﻮﺣﺶ ﰲ ﺣﻠﻮﳍﻢ ﻣﺮﺍﺗﻊ ﺍﻟﻮﺣﻮﺵ ﻭﺳﻜﻨﺎﻫﻢ ﻣﺴﺎﻛﻨﻬﺎ ﻭﺧﺎﻟﻔﻮﻫﺎ ﺑﺄﻢ
ﳛﻄﻮﻥ ﺧﻴﺎﻣﻬﻢ ﻣﺮﺓ ،ﻭﻳﻘﻠﻌﻮﻥ ﺃﻭﺗﺎﺩﻫﻢ ﻣﺮﺓ ،ﰒ ﻳﻄﻨﺒﻮﺎ :ﺃﻱ ﻳﻨﺼﺒﻮﺎ ،ﻭﻳﺸﺪﻭﻥ ﺣﺒﺎﳍﺎ .
ﻭﺼﺤﺒﻬﺎ ﻭﻫﻡ ﺸﺭ ﺍﻷﺼﺎﺤﻴﺏ ﺠﻴﺭﺍﻨﻬﺎ ﻭﻫﻡ ﺸﺭ ﺍﻟﺠﻭﺍﺭ ﻟﻬﺎ
ﺍﳉﻮﺍﺭ :ﺑﻀﻢ ﺍﳉﻴﻢ ﻭﻛﺴﺮﻫﺎ ،ﻫﻲ ﺍﺎﻭﺭﺓ ،ﻭﻣﻌﻨﺎﻩ ﻫﺎ ﻫﻨﺎ :ﻫﻢ ﺷﺮ ﺃﻫﻞ ﺍﳉﻮﺍﺭ .
ﻳﻘﻮﻝ :ﺟﲑﺍﻥ ﺍﻟﻮﺣﺶ ﻣﻦ ﺣﻴﺚ ﺍﳌﺴﻜﻦ ،ﺇﻻ ﺃﻢ ﺷﺮ ﺍﳉﲑﺍﻥ ﳍﺎ؛ ﻷﻢ ﻳﺼﻴﺪﻭﺎ ﻭﻫﻢ ﺃﺻﺤﺎﺏ
ﺍﻟﻮﺣﻮﺵ؛ ﺇﻻ ﺃﻢ ﺃﺷﺮ ﺍﻷﺻﺤﺎﺏ؛ ﻷﻢ ﻳﺄﻛﻠﻮﺎ .
ﻭﻤﺎﻝ ﻜﻝّ ﺃﺨﻴﺫ ﺍﻟﻤﺎﻝ ﻤﺤﺭﻭﺏ ﻓﺅﺍﺩ ﻜﻝ ﻤﺤﺏ ﻓﻲ ﺒﻴﻭﺘﻬﻡ
ﺃﺧﻴﺬ ﺍﳌﺎﻝ :ﺃﻱ ﻣﺄﺧﻮﺫ ﺍﳌﺎﻝ .ﻭﺍﻹﺿﺎﻓﺔ ﰲ ﺗﻘﺪﻳﺮ ﺍﻻﻧﻔﺼﺎﻝ ،ﻭﳍﺬﺍ ﻧﻜﺮ ﺍﻟﺼﻔﺔ ﰲ ﻗﻮﻟﻪ :ﳏﺮﻭﺏ
ﻭﺍﶈﺮﻭﺏ :ﺍﻟﺬﻱ ﺃﺧﺬ ﺣﺮﻳﺒﻪ ،ﻭﻫﻮ ﻣﺎﻟﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﺣﺎﺭﺑﻪ ﺍﻷﻋﺪﺍﺀ ﻓﻼ ﻳﻨﺠﻮﻥ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ ،ﻭﺇﻥ ﻫﺮﺑﻮﺍ ﳊﻘﻬﻢ ﲞﻴﻠﻪ ،ﻓﻼ ﻳﻨﺠﻮﻥ ﺑﺎﳍﺮﺏ
ﻭﺍﻻﺰﺍﻡ .
ﻋﻠﻰ ﺍﻟﺤﻤﺎﻡ ،ﻓﻤﺎ ﻤﻭﺕ ﺒﻤﺭﻫﻭﺏ ﺃﻀﺭﺕ ﺸﺠﺎﻋﺘﻪ ﺃﻗﺼﻰ ﻜﺘﺎﺌﺒﻪ
ﺃﺿﺮﺕ :ﺃﻱ ﺃﻏﺮﺕ ،ﻳﻘﺎﻝ :ﺃﺿﺮﻳﺘﻪ ﻋﻠﻰ ﻛﺬﺍ ﻭﺿﺮﻳﺘﻪ ﻋﻠﻰ ﻛﺬﺍ :ﺇﺫﺍ ﻋﻮﺩﺗﻪ .ﻭﺃﻗﺼﻰ ﻛﺘﺎﺋﺒﻪ :ﺃﻱ ﲨﻴﻊ
ﻛﺘﺎﺋﺒﻪ؛ ﻷﻥ ﺃﻗﺼﻰ ﻫﻮ ﺍﻟﻐﺎﻳﺔ .
ﻳﻘﻮﻝ :ﻗﺪ ﻋﻮﺩﺕ ﺷﺠﺎﻋﺘﻪ ﲨﻴﻊ ﻋﺴﻜﺮﻩ ﻟﻘﺎﺀ ﺍﳊﺮﻭﺏ ،ﻓﻜﺄﻧﻪ ﺃﺿﺮﺍﻫﻢ ﻋﻠﻰ ﺍﳌﻮﺕ ،ﻓﻼ ﳜﺎﻓﻮﻥ ﻣﻦ
ﺍﳌﻮﺕ ﻭﺍﻟﻘﺘﻞ ،ﻛﺎﻟﺒﺎﺯﻱ ﺇﺫﺍ ﺿﺮﻯ ﺑﺎﻟﺼﻴﺪ ،ﻻ ﳜﺎﻑ ﻣﻨﻪ .
ﺇﻟﻰ ﻏﻴﻭﺙ ﻴﺩﻴﻪ ﻭﺍﻟﺸﹼﺂﺒﻴﺏ ﻗﺎﻟﻭﺍ ﻫﺠﺭﺕ ﺇﻟﻴﻪ ﺍﻟﻐﻴﺙ ! ﻗﻠﺕ ﻟﻬﻡ:
ﺍﻟﺸﺂﺑﻴﺐ :ﲨﻊ ﺷﺆﺑﻮﺏ ،ﻭﻫﻲ ﺍﻟﺪﻓﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﳌﻄﺮ .
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺃﺭﺽ ﻣﺼﺮ ﻻ ﲤﻄﺮ ،ﻭﻛﺄﻥ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ :ﱂ ﺗﺮﻛﺖ ﺩﻳﺎﺭ ﺍﳋﺼﺐ ﻭﺍﻟﻐﻴﺚ ،ﻭﻗﺼﺪﺕ ﻛﺎﻓﻮﺭﺍﹰ
؟! ﻓﻘﺎﻝ ﳍﻢ :ﺇﻥ ﻏﻴﺚ ﻳﺪﻳﻪ ﻭﺷﺂﺑﻴﺐ ﺟﻮﺩﻩ ،ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻐﻴﺚ ﻭﺃﻧﻔﻊ .
ﻭﻻ ﻴﻤﻥ ﻋﻠﻰ ﺁﺜﺎﺭ ﻤﻭﻫﻭﺏ ﺇﻟﻰ ﺍﻟﹼﺫﻱ ﺘﻬﺏ ﺍﻟﺩﻭﻻﺕ ﺭﺍﺤﺘﻪ
ﻓﻴﻨﺤﻝّ ﻤﺠﺩ ﻜﺎﻥ ﺒﺎﻟﻤﺎﻝ ﻋﻘﺩﻩ ﻓﻼ ﻴﻨﺤﻠﻝ ﻓﻲ ﺍﻟﻤﺠﺩ ﻤﺎﻟﻙ ﻜﻠﹼﻪ
ﻳﻘﻮﻝ :ﻻ ﺗﺘﻠﻒ ﻣﺎﻟﻚ ﻛﻠﻪ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﺪ ﻭﺍﻟﺜﻨﺎﺀ ،ﻓﺈﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﺍﻓﺘﺆﻟﺖ ﻭﺿﺎﻉ ﺍﺪ ﺍﻟﺬﻱ ﻛﻨﺖ
ﺗﻄﻠﺒﻪ ! ﺇﺫ ﺍﺪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﳌﺎﻝ .
ﻳﻘﻮﻝ :ﻫﺆﻻﺀ ﺍﻟﻐﻠﻤﺎﻥ ،ﻭﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻷﺳﻮﺩ ﺳﺒﺎﺋﻚ ﻟﻜﺎﻓﻮﺭ ﺍﺩﺧﺮﻫﻢ ﺑﻌﺪ ﺃﻥ ﺍﻣﺘﺤﻨﻬﻢ ﺑﺎﻟﻄﻌﻦ
ﻭﻴﺄﺘﻲ ﻓﻴﺩﺭﻱ ﺃﻥ ﺫﻟﻙ ﺠﻬﺩﻩ ﻴﺨﻠﹼﻑ ﻤﻥ ﻟﻡ ﻴﺄﺕ ﺩﺍﺭﻙ ﻏﺎﻴ ﺔﹰ
ﺍﳉﻬﺪ :ﺍﻟﻄﺎﻗﺔ ،ﻭﺍﳉﻬﺪ :ﺍﳌﺸﻘﺔ ،ﻭﻗﻴﻞ :ﳘﺎ ﻭﺍﺣﺪ .
ﻳﻘﻮﻝ :ﻣﻦ ﻗﺼﺪ ﻏﲑﻙ ﻣﻦ ﺍﳌﻠﻮﻙ ﻓﻘﺪ ﺧﻠﻒ ﻭﺭﺍﺀﻩ ﻏﺎﻳﺔ ،ﻭﺇﺫﺍ ﻗﺼﺪﻙ ﻓﻘﺪ ﺑﻠﻎ ﻏﺎﻳﺔ ﺟﻬﺪﻩ ﻭﻃﺎﻗﺘﻪ ،ﻓﺈﻧﻪ
ﻟﻴﺲ ﻭﺭﺍﺀﻙ ﻏﺎﻳﺔ ﻳﻄﻠﺐ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ .
ﺸﺭﺒﺕ ﺒﻤﺎﺀٍ ﻴﻌﺠﺯ ﺍﻟﻁﹼﻴﺭ ﻭﺭﺩﻩ ﻓﺈﻥ ﻨﻠﺕ ﻤﺎ ﺃﻤﻠﺕ ﻤﻨﻙ ﻓﺭﺒﻤﺎ
ﺍﻟﻮﺭﺩ :ﺍﻟﻮﺭﻭﺩ ،ﻭﻫﻮ ﻓﺎﻋﻞ ﻳﻌﺠﺰ ﻭﺍﻟﻀﻤﲑ ﰲ ﻭﺭﺩﻩ ﻟﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ :ﺷﺮﺑﺖ ﲟﺎﺀ ﺯﺍﺋﺪﺓ .
ﺍﳌﻌﲎ :ﺇﱐ ﺑﻌﻴﺪ ﺍﳍﻤﺔ ،ﺷﺮﻳﻒ ﺍﳌﻄﻠﺐ ،ﻻ ﺃﻃﻠﺐ ﺇﻻ ﻏﺎﻳﺔﹰ ﺑﻌﻴﺪﺓ؛ ﻓﻠﻬﺬﺍ ﻗﺼﺪﺗﻚ ،ﻭﻗﺎﺳﻴﺖ ﺍﻷﺧﻄﺎﺭ
ﺩﻭﻧﻚ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﲟﻨﻜﺮ ﻣﲏ ،ﻓﺈﱐ ﺭﲟﺎ ﻭﺻﻠﺖ ﺇﱃ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﺍﻟﻄﲑ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ! ﻳﻌﲏ:
ﻭﺻﻠﺖ ﺇﱃ ﻣﻄﺎﻟﺐ ﻳﻌﺠﺰ ﻋﻨﻬﺎ ﻏﲑﻱ.
ﻨﻅﻴﺭ ﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻘﻭﻝ ﻭﻋﺩﻩ ﻭﻭﻋﺩﻙ ﻓﻌﻝٌ ﻗﺒﻝ ﻭﻋﺩٍ ﻷﻨﹼﻪ
ﻳﻘﻮﻝ :ﻭﻋﺪ ﻛﻞ ﺃﺣﺪ ﻳﺸﺒﻪ ﻓﻌﻠﻪ ،ﻭﺃﻧﺖ ﺻﺎﺩﻕ ﺍﻟﻘﻮﻝ ،ﻓﺈﺫﺍ ﻭﻋﺪﺕ ﻓﻜﺄﻧﻚ ﺍﺑﺘﺪﺃﺕ ﺑﺎﳉﻮﺩ .ﻗﺒﻞ
ﺍﻟﻮﻋﺪ ،ﻓﺈﻥ ﻭﻋﺪﻙ ﻭﺍﻗﻊ ﻻ ﳏﺎﻟﺔ .
ﻴﺒﻥ ﻟﻙ ﺘﻘﺭﻴﺏ ﺍﻟﺠﻭﺍﺩ ﻭﺸﺩﻩ ﻓﻜﻥ ﻓﻲ ﺍﺼﻁﻨﺎﻋﻲ ﻤﺤﺴﻨﺎﹰ ﻜﻤﺠﺭ ﺏٍ
ﺍﻟﺘﻘﺮﻳﺐ :ﺿﺮﺏ ﻣﻦ ﺳﲑ ﺍﻟﻔﺮﺱ ﺩﻭﻥ ﺍﻟﺸﺪ .
ﻳﻘﻮﻝ :ﺟﺮﺑﲏ ﰲ ﺍﺻﻄﻨﺎﻋﻚ ﺇﻳﺎﻱ ﻭﺇﺣﺴﺎﻧﻚ ﺇﱄ ،ﻟﻴﺘﺒﲔ ﻟﻚ ﺻﻐﺮ ﺣﺎﱄ ﻭﻛﱪﻫﺎ .
ﺷﺒﻪ ﺍﻟﺼﻐﺮ ﺑﺎﻟﺘﻘﺮﻳﺐ ،ﻭﺍﻟﻜﱪ ﺑﺎﻟﺸﺪ .
ﻓﺈﻤﺎ ﺘﻨﻔﹼﻴﻪ ﻭﺇﻤﺎ ﺘﻌﺩﻩ ﺇﺫﺍ ﻜﻨﺕ ﻓﻲ ﺸﻙ ﻤﻥ ﺍﻟﺴﻴﻑ ﻓﺎﺒﻠﻪ
ﻳﻘﻮﻝ :ﺇﻥ ﺷﻜﻜﺖ ﰲ ﺣﺎﱄ ﻓﺠﺮﺑﲏ ،ﻓﺈﱐ ﻣﺜﻞ ﺍﻟﺴﻴﻒ ﻳﺘﺒﲔ ﺣﺎﻟﻪ ﺑﺎﻟﺘﺠﺮﺑﺔ ،ﻓﺈﻥ ﺭﺿﻴﺘﲏ ﺟﻌﻠﺘﲏ ﻋﺪﺓ
ﻟﻚ ،ﻭﺇﻻ ﺭﻣﻴﺖ ﰊ .
ﺇﺫﺍ ﻟﻡ ﻴﻔﺎﺭﻗﻪ ﺍﻟﻨﹼﺠﺎﺩ ﻭﻏﻤﺩﻩ ﻭﻤﺎ ﺍﻟﺼﺎﺭﻡ ﺍﻟﻬﻨﺩﻱ ﺇﻻﹼ ﻜﻐﻴﺭﻩ
ﻳﻘﻮﻝ :ﺫﻟﻚ ﺍﳊﺒﻴﺐ ﺍﳌﻌﻤﻢ ﺭﻣﺎﱐ ﺑﺴﻬﻢ ،ﰒ ﺧﺎﻑ ﺃﻥ ﺃﺭﻣﻴﻪ ﲟﺎ ﺭﻣﺎﱐ ﺑﻪ ،ﻭﻟﻴﺲ ﻳﺪﺭﻱ ﺃﻥ ﻫﻮﺍﻩ ﻳﻜﺴﺮ
ﻗﻮﺳﻲ ﻭﻛﻔﻲ ﻭﺳﻬﻤﻲ .
ﻳﻌﲏ :ﺇﻥ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺑﺪﺃ ﱄ ﺑﺎﻻﺳﺎﺀﺓ ،ﰒ ﺗﻐﲑ ﱄ ،ﻷﻧﻪ ﺣﺴﺐ ﺃﱐ ﺗﻐﲑﺕ ﻟﻪ ،ﻓﻘﺒﻞ ﰲ ﻛﻼﻡ ﺍﻷﻋﺪﺍﺀ
ﻭﺳﺎﺀ ﻇﻨﻪ ! ﻭﻟﻴﺲ ﻳﺪﺭﻱ ﺃﻥ ﳏﺒﱵ ﻟﻪ ﲤﻨﻌﲏ ﻣﻦ ﺍﻹﺳﺎﺀﺓ ﺇﻟﻴﻪ ،ﻭﻣﻘﺎﺑﻠﺘﻪ ﻋﻠﻰ ﻓﻌﻠﻪ .ﻭﻫﺬﺍ ﻋﺘﺎﺏ ﻟﻄﻴﻒ .
ﻭﺼﺩﻕ ﻤﺎ ﻴﻌﺘﺎﺩﻩ ﻤﻥ ﺘﻭﻫﻡ ﺇﺫﺍ ﺴﺎﺀ ﻓﻌﻝ ﺍﻟﻤﺭﺀ ﺴﺎﺀﺕ ﻅﻨﻭﻨﻪ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﺳﺎﺀ ﺇﻧﺴﺎﻥ ﺇﱃ ﺇﻧﺴﺎﻥ ،ﺃﺳﺎﺀ ﻇﻨﻪ ﺑﻪ ﻭﺻﺪﻕ ﺗﻮﳘﻪ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﻳﻈﻦ ﺃﻧﻪ ﺣﻘﺪ ﻋﻠﻴﻪ ﻓﻔﺴﺪﺕ
ﻧﻴﺘﻪ.
ﻭﺃﺼﺒﺢ ﻓﻲ ﻟﻴ ﻝٍ ﻤﻥ ﺍﻟﺸﹼﻙ ﻤﻅﻠﻡ ﻭﻋﺎﺩﻯ ﻤﺤﺒﻴﻪ ﺒﻘﻭﻝ ﻋﺩﺍﺘﻪ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﺳﺎﺀ ﺍﻟﺮﺟﻞ ﺇﱃ ﺻﺪﻳﻘﻪ ،ﻇﻦ ﺃﻧﻪ ﻗﺪ ﺗﻐﲑ ﻟﻪ ،ﻓﻴﺘﻨﻜﺮ ﰲ ﻣﻮﺩﺗﻪ ﻭﻳﻌﺎﺩﻳﻪ ﺑﻘﻮﻝ ﺃﻋﺪﺍﺋﻪ .
ﻭﺃﻋﺭﻓﻬﺎ ﻓﻲ ﻓﻌﻠﻪ ﻭﺍﻟﺘﹼﻜ ﻠﹼﻡ ﺃﺼﺎﺩﻕ ﻨﻔﺱ ﺍﻟﻤﺭﺀ ﻤﻥ ﻗﺒﻝ ﺠﺴﻤﻪ
ﻳﻘﻮﻝ :ﺃﺻﺪﻕ ﺍﻷﺭﻭﺍﺡ ﻗﺒﻞ ﺍﻷﺷﺒﺎﺡ ،ﻭﺃﻋﺮﻑ ﺃﺣﻮﺍﻝ ﺍﻷﺭﻭﺍﺡ ﰲ ﻓﻌﻞ ﺍﳌﺮﺀ ﻭﻛﻼﻣﻪ :ﺍﻟﺬﻱ ﻫﻮ ﺻﺎﺣﺐ
ﺍﻟﻨﻔﺲ .
ﻤﺘﻰ ﺃﺠﺯﻩ ﺤﻠﻤﺎﹰ ﻋﻥ ﺍﻟﺠﻬﻝ ﻴﻨﺩﻡ ﻭﺃﺤﻠﻡ ﻋﻥ ﺨﻠﹼﻲ ﻭﺃﻋﻠﻡ ﺃﻨﹼﻪ
ﻳﻘﻮﻝ :ﺃﺭﺟﻮ ﻳﻮﻣﺎﹰ ﺗﻨﻌﻢ ﻋﻠﻲ ﻓﻴﻪ ،ﻓﻴﻐﻴﻆ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺣﺴﺎﺩﻱ ،ﻭﺃﺭﺟﻮ ﻣﻨﻚ ﺃﻥ ﺗﺒﻠﻐﲏ ﻳﻮﻣﺎ ﺃﻗﺘﻞ ﻓﻴﻪ
ﺃﻋﺪﺍﺋﻲ ﻭﺃﻏﻴﻆ ﻓﻴﻪ ﺣﺴﺎﺩﻱ ،ﻭﺃﺭﺟﻮ ﺣﺎﻟﺔ ﺃﻗﻴﻢ ﺍﻟﺸﻘﺎﺀ ﻓﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻟﺘﻨﻌﻢ :ﻳﻌﲏ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺗﻌﺐ ﺍﳊﺮﺏ،
ﻭﻣﺸﻘﺔ ﺍﻟﻘﺘﺎﻝ ،ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺸﻘﺎﺀ ﻋﻨﺪﻱ ﲟﱰﻟﺔ ﺍﻟﺘﻨﻌﻢ ﺃﺳﺮ ﺑﻪ ﻛﻤﺎ ﺃﺳﺮ ﺑﺎﻟﻨﻌﻢ .
ﻤﻭﺍﻁﺭ ﻤﻥ ﻏﻴﺭ ﺍﻟﺴﺤﺎﺌﺏ ﻴﻅﻠﻡ ﻭﻟﻡ ﺃﺭﺝ ﺇﻻﹼ ﺃﻫﻝ ﺫﺍﻙ ﻭﻤﻥ ﻴﺭﺩ
ﻳﻘﻮﻝ :ﺇﳕﺎ ﺭﺟﻮﺗﻚ ﳍﺬﺍ ﺍﻷﻣﺮ؛ ﻷﻧﻚ ﺃﻫﻞ ﻟﻪ ﻗﺎﺩﺭ ﺃﻥ ﺗﺒﻠﻐﲏ ﻣﺎ ﺃﺭﻳﺪﻩ ﻭﻟﻮ ﻃﻠﺒﺖ ﺫﻟﻚ ﻣﻦ ﻏﲑﻙ ﻟﻜﻨﺖ
ﻗﺪ ﻇﻠﻤﺘﻪ ﻭﻛﻠﻔﺘﻪ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ،ﻭﻭﺿﻌﺖ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ،ﻭﺃﻛﻮﻥ ﻛﻤﻦ ﻃﻠﺐ ﺍﳌﻄﺮ ﻣﻦ ﻏﲑ
ﺍﻟﺴﺤﺎﺏ .
ﺒﻘﻠﺏ ﺍﻟﻤﺸﻭﻕ ﺍﻟﻤﺴﺘﻬﺎﻡ ﺍﻟﻤﺘﻴﻡ ﻓﻠﻭ ﻟﻡ ﺘﻜﻥ ﻓﻲ ﻤﺼﺭ ﻤﺎ ﺴﺭﺕ ﻨﺤﻭﻫﺎ
ﻳﻘﻮﻝ :ﻗﺼﺪﺕ ﻣﺼﺮ ﻷﻟﻘﺎﻙ ،ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻓﻴﻬﺎ ﳌﺎ ﺳﺮﺕ ﺇﻟﻴﻬﺎ ﺑﻘﻠﺐ ﺍﳌﺸﺘﺎﻕ :ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺍﻟﺸﻮﻕ .
ﻳﻘﻮﻝ :ﺇﳕﺎ ﺃﺗﻘﺎﺿﺎﻙ ﺑﺎﻟﻮﻋﺪ؛ ﻷﱐ ﻻ ﺃﺩﺭﻱ ﻛﻢ ﺃﻋﻴﺶ ﻓﺄﺧﺎﻑ ﺣﻠﻮﻝ ﺍﳌﻮﺕ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻮﻋﻮﺩ،
ﻭﻟﻮ ﻛﻨﺖ ﺃﻋﻠﻢ ﻣﻘﺪﺍﺭ ﺣﻴﺎﰐ ﻷﻣﻀﻴﺖ ﺛﻠﺜﻴﻬﺎ ﺍﻧﺘﻈﺎﺭﺍﹰ ﻟﻮﻋﺪﻙ ﻭﺍﺳﺘﻄﺎﺑﺔ ﺑﻪ ،ﻓﻼ ﺃﻢ ﻭﻋﺪﻙ ﻭﺇﳕﺎ ﺃﻢ
ﺍﻷﺟﻞ.
ﻓﺠﺩ ﻟﻲ ﺒﺤﻅﹼ ﺍﻟﺒﺎﺩﺭ ﺍﻟﻤﺘﻐﻨﹼﻡ ﻭﻟﻜﻥ ﻤﺎ ﻴﻤﻀﻲ ﻤﻥ ﺍﻟﺩﻫﺭ ﻓﺎﺌﺕﹲ
ﻳﻘﻮﻝ :ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺍﻟﻌﻤﺮ ﻻ ﺃﺳﺘﺪﺭﻛﻪ ،ﻓﺠﺪ ﱄ ﲝﻆ ﻣﻦ ﻳﺴﺒﻖ ﺍﻹﺣﺴﺎﻥ ﻭﻳﻐﺘﻨﻤﻪ .
ﻭﻗﺩﺕ ﺇﻟﻴﻙ ﺍﻟﻨﹼﻔﺱ ﻗﻭﺩ ﺍﻟﻤﺴﻠﹼﻡ ﺭﻀﻴﺕ ﺒﻤﺎ ﺘﺭﻀﻰ ﺒﻪ ﻟﻲ ﻤﺤﺒ ﺔﹰ
ﻭﺨﺹ ﺍﻟﻔﺴﺎﺩ ﺃﻫﻝ ﺍﻟﻔﺴﺎﺩ ﻻ ﻋﺩﺍ ﺍﻟﺸﹼﺭ ﻤﻥ ﺒﻐﻰ ﻟﻜﻤﺎ ﺍﻟﺸﹼﺭ
ﻳﻘﻮﻝ :ﻣﻦ ﻃﻠﺐ ﻟﻜﻤﺎ ﺍﻟﺸﺮ ،ﻓﻼ ﲡﺎﻭﺯ ﻋﻨﻪ ﺍﻟﺸﺮ ﻭﻻ ﻓﺎﺭﻗﻪ ،ﻭﺟﻌﻞ ﺍﷲ ﺃﻫﻞ ﺍﻟﻔﺴﺎﺩ ،ﳐﺼﻮﺻﺎﹰ ﺑﻪ
ﺩﻭﻧﻜﻤﺎ.
ﻤﺎ ﺍﺘﹼﻔﻘﺘﻤﺎ ﺍﻟﺠﺴﻡ ﻭﺍﻟﺭﻭﺡ ﻓﻼ ﺍﺤﺘﺠﺘﻤﺎ ﺇﻟﻰ ﺍﻟﻌﻭﺍﺩ ﺃﻨﺘﻤﺎ
ﻳﻘﻮﻝ :ﺃﻧﺘﻤﺎ -ﻣﺎ ﺩﺍﻡ ﺑﻴﻨﻜﻤﺎ ﺍﺗﻔﺎﻕ ﻭﺻﻠﺢ -ﻛﺎﳉﺴﻢ ﻭﺍﻟﺮﻭﺡ ،ﻓﻼ ﻭﻗﻊ ﺑﻴﻨﻜﻤﺎ ﺍﺧﺘﻼﻑ ﺣﱴ ﲢﺘﺎﺟﺎ
ﺇﱃ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﺼﻠﺢ ﺑﻴﻨﻜﻤﺎ .
ﳌﺎ ﺟﻌﻠﻬﻤﺎ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﻢ ،ﺟﻌﻞ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻨﺎ ﻣﺮﺿﻬﻤﺎ ،ﻭﺟﻌﻞ ﺳﻌﻲ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺼﻠﺢ ﺑﻴﻨﻬﻤﺎ،
ﻋﻴﺎﺩﺓ ﳍﻤﺎ.
ﻭﻗﻊ ﺍﻟﻁﹼﻴﺵ ﻓﻲ ﺼﺩﻭﺭ ﺍﻟﺼﻌﺎﺩ ﻭﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻷﻨﺎﺒﻴﺏ ﺨﻠ ﻑﹲ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻭﻗﻊ ﺍﳋﻠﻒ ﺑﲔ ﺃﻫﻞ ﺍﳌﻤﻠﻜﺔ ،ﻭﻫﻢ ﺍﻷﻣﺮﺍﺀ ﻭﺍﳉﻴﻮﺵ ﻭﺍﻟﻘﻮﺍﺩ ،ﺍﺿﻄﺮﺏ ﻣﻠﻜﻬﻢ ﺍﻟﺬﻱ ﻫﻮ
ﺻﺪﺭﻫﻢ ،ﻛﻤﺎ ﺃﻥ ﺃﻧﺎﺑﻴﺐ ﺍﻟﺮﻣﺢ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﱂ ﻳﻌﻤﻞ ﺻﺪﺭﻩ ﻭﺯﻝ ﻋﻦ ﺍﻟﻄﻌﻦ ،ﻭﺍﺿﻄﺮﺏ ﰲ ﻳﺪﻳﻪ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻧﻜﻤﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺘﻤﺎ ﺍﺿﻄﺮﺏ ﺃﻣﺮﻛﻤﺎ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﺮﻣﺢ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺃﻧﺎﺑﻴﺒﻪ ﻃﺎﺷﺖ ﺃﻋﺎﻟﻴﻪ .
ﻭﺸﻔﻰ ﺭﺏ ﻓﺎﺭﺱٍ ﻤﻥ ﺇﻴﺎﺩ ﺃﺸﻤﺕ ﺍﻟﺨﻠﻑ ﺒﺎﻟﺸﹼﺭﺍﺓ ﻋﺩﺍﻫﺎ
ﻓﺎﻋﻞ ﺷﻔﻰ ﺿﻤﲑ ﺍﳋﻠﻒ ﻭﺍﻟﺸﺮﺍﺓ :ﺍﳋﻮﺍﺭﺝ ،ﲰﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺷﺮﺍﺓ .ﻳﻌﲏ :ﺷﺮﻭﺍ -ﲝﺰﻡ -ﺃﻧﻔﺴﻬﻢ ﻣﻦ
ﺍﷲ ﺗﻌﺎﱃ :ﺃﻱ ﺑﺎﻋﻮﻫﺎ .
ﻳﻘﻮﻝ :ﺩﻭﻟﺘﻜﻤﺎ ﺩﻭﻟﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻓﺈﺫﺍ ﻭﻗﻊ ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺧﻠﻞ ،ﺍﺧﺘﻠﺖ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻭﺇﺫﺍ ﺳﻠﻤﺖ
ﺳﻠﻤﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ .
ﺱ ﻭﻋﺎﺩﺕ ﻭﻨﻭﺭﻫﺎ ﻓﻲ ﺍﺯﺩﻴﺎﺩ ﻜﺴﻔﺕ ﺴﺎﻋﺔﹰ ﻜﻤﺎ ﺘﻜﺴﻑ ﺍﻟﺸﹼﻡ
ﻳﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻛﺴﻔﺖ ﺳﺎﻋﺔ ﳌﺨﺎﻟﻔﺘﻜﻤﺎ ،ﻛﻤﺎ ﺗﻜﺴﻒ ﺍﻟﺸﻤﺲ ،ﰒ ﺯﺍﻝ ﺍﻟﻜﺴﻮﻑ ﻋﻨﻬﺎ ﻓﻌﺎﺩ
ﻧﻮﺭﻫﺎ ،ﻭﺯﺍﺩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻞ .
ﺒﻔﺘﻰ ﻤﺎﺭﺩٍ ﻋﻠﻰ ﺍﻟﻤﺭﺍﺩ ﻴﺯﺤﻡ ﺍﻟﺩﻫﺭ ﺭﻜﻨﻬﺎ ﻋﻥ ﺃﺫﺍﻫﺎ
ﺍﳌﺮﺍﺩ :ﲨﻊ ﻣﺎﺭﺩ ،ﻭﻫﻮ ﺍﻟﺸﺮﻳﺮ ﺍﳋﺒﻴﺚ .
ﻳﻘﻮﻝ :ﺭﻛﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻳﺰﺣﻢ ﺍﻟﺪﻫﺮ ﻋﻦ ﺃﺫﺍﻫﺎ .ﺃﻱ :ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺪﻫﺮ ﺃﻥ ﻳﺆﺫﻱ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ،ﺯﺍﲪﻪ
ﺭﻛﻨﻬﺎ ﻭﻣﺎﻧﻌﻪ ،ﺑﻔﱴ ﻣﺎﺭﺩٍ ﻋﻠﻰ ﺍﳌﺮﺍﺩ :ﺃﻱ ﻋﺎﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺪﻳﻦ ،ﻭﻣﻘﺎﺑﻞ ﻟﻠﺨﺒﺜﺎﺀ ﲞﺒﺜﻬﻢ .ﻭﻋﲎ ﺑﻪ ﻛﺎﻓﻮﺭ
ﺍﻷﺳﻮﺩ .
ﻋﺎﻟﻡٍ ،ﺤﺎﺯﻡٍ ،ﺸﺠﺎﻉٍ ،ﺠﻭﺍﺩ ﻤﺘﻠﻑٍ ،ﻤﺨﻠﻑٍ ،ﻭﻓﻲ ،ﺃﺒﻲ،
ﺭﺏ ﻳﻮﻡ ﻛﻤﻨﺖ ﻓﻴﻪ ﺧﻮﻓﺎﹰ ﻣﻦ ﺃﻋﺪﺍﺋﻲ ﻭﻃﺎﻝ ﻋﻠﻲ ،ﻛﻤﺎ ﻳﻄﻮﻝ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺍﻟﻌﺎﺷﻘﲔ ،ﻭﻛﻨﺖ ﺃﻧﺘﻈﺮ ﻓﻴﻪ
ﺍﻟﺸﻤﺲ ﺣﱴ ﺗﻐﺮﺏ ،ﻟﻴﻈﻠﻢ ﺍﻟﻠﻴﻞ ﻓﺄﺳﺮﻯ ﻓﻴﻪ ﻭﺃﳒﻮ ﻣﻦ ﺃﻋﺪﺍﺋﻲ .ﻭﻫﺬﺍ ﺷﺮ ﺣﺼﻞ ﻣﻦ ﺍﻟﻨﻮﺭ ،ﻓﺒﻄﻞ
ﻗﻮﳍﻢ :ﺇﻧﻪ ﻣﻄﺒﻮﻉ ﻋﻠﻰ ﺍﳋﲑ ،ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺸﺮ .
ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ :ﺣﺪﺛﲏ ﺍﳌﺘﻨﱯ ﻗﺎﻝ :ﳌﺎ ﺃﻧﺸﺪﺗﻪ ﻗﺎﻝ :ﻏﲑﻙ ﻳﺴﺘﻄﻴﻞ ﺍﻟﻠﻴﻞ ،ﻓﻘﺒﺤﺎﹰ ﻟﻪ ! ﻛﻴﻒ ﻋﺮﻑ ﻣﻌﻨﺎﻩ
؟!
ﻤﻥ ﺍﻟﻠﹼﻴﻝ ﺒﺎﻕٍ ﺒﻴﻥ ﻋﻴﻨﻴﻪ ﻜﻭﻜﺏ ﻭﻋﻴﻨﻲ ﺇﻟﻰ ﺃﺫﻨﻲ ﺃﻏﺭ ﻜﺄﻨﹼﻪ
ﻳﻘﻮﻝ :ﻛﻨﺖ ﺃﻧﻈﺮ ﺇﱃ ﺃﺫﱐ ﺍﻟﻔﺮﺱ ﺍﻷﻏﺮ ،ﻓﺈﻥ ﺗﻮﺟﺲ ﻤﺎ ﻋﻠﻤﺖ ﺃﻧﻪ ﺃﺣﺲ ﺑﺸﻲﺀ ،ﻓﺘﺄﻫﺒﺖ ﰲ ﺃﻣﺮﻱ
ﻓﻜﺄﻥ ﺃﺫﱐ ﺍﻟﻔﺮﺱ ﻗﺎﺋﻤﺎﻥ :ﻣﻘﺎﻡ ﻋﻴﲏ ،ﻭﻗﻮﻟﻪ :ﻛﺄﻧﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ﺑﺎﻕ :ﺃﻱ ﻛﺄﻧﻪ ﻗﻄﻌﺔ ﺑﺎﻗﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ .
ﺷﺒﻪ ﻓﺮﺳﻪ ﺑﻘﻄﻌﺔ ﻣﻦ ﺍﻟﻠﻴﻞ؛ ﻷﻧﻪ ﺃﺩﻫﻢ ،ﻭﻏﺮﺗﻪ ﺑﻜﻮﻛﺐ ﰲ ﻇﻠﻤﺔ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺿﺮﺏ ﺑﺎﻟﺴﻴﻒ ،ﻋﻤﻞ ﰲ ﻳﺪﻩ ﺃﻛﺜﺮ ﳑﺎ ﻳﻌﻤﻞ ﰲ ﻳﺪ ﻏﲑﻩ ،ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﺫﻟﻚ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺴﻴﻒ
ﻋﻤﻞ ﻋﻠﻰ ﻗﺪﺭ ﻗﻮﺓ ﺍﻟﻜﻒ .
ﻭﺘﻠﺒﺙ ﺃﻤﻭﺍﻩ ﺍﻟﺴﺤﺎﺏ ﻓﺘﻨﻀﺏ ﺘﺯﻴﺩ ﻋﻁﺎﻴﺎﻩ ﻋﻠﻰ ﺍﻟﻠﹼﺒﺙ ﻜﺜﺭﺓﹰ
ﺗﻨﻀﺐ :ﺃﻱ ﲡﻒ .
ﻳﻘﻮﻝ :ﻛﻠﻤﺎ ﺑﻘﻴﺖ ﻋﻄﺎﻳﺎﻩ ﺍﺯﺩﺍﺩﺕ ﻭﳕﺖ؛ ﻷﻧﻪ ﻳﻬﺐ ﻓﺮﺳﺎﹰ ﻓﺘﻨﺘﺞ ،ﺃﻭ ﺿﻴﻌﺔﹰ ﻓﺘﻐﻞ ،ﻓﻌﻄﺎﻳﺎﻩ ﺃﺑﺪﺍﹰ ﺗﺰﺩﺍﺩ
ﻭﺗﺒﻘﻰ ،ﻻ ﻛﻌﻄﺎﺀ ﺍﻟﺴﺤﺎﺏ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﻗﺎﻡ ﲟﻜﺎﻥ ﺃﻳﺎﻣﺎﹰ ﺟﻒ ﻭﺫﻫﺐ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﺴﻚ ﺍﻟﻌﻄﺎﺀ ،ﻓﺈﳕﺎ ﻳﺆﺧﺮﻩ ﻟﺘﻜﺜﲑﻩ ،ﻭﺍﳌﺎﺀ ﺇﺫﺍ ﻣﻨﻊ ﻣﻦ ﺍﻟﺴﻴﻼﻥ ،ﻏﺎﺭ ﻭﻧﻀﺐ .
ﻭﻳﺮﻭﻯ ﺫﺍ ﺍﳌﻠﻚ ﺑﻔﺘﺢ ﺍﳌﻴﻢ .ﺃﻱ ﺃﻧﺖ ﺍﻟﺬﻱ ﺭﺑﻴﺖ ﻫﺬﺍ ﺍﳌﻠﻚ ،ﻭﺃﺭﺍﺩ ﺑﻪ :ﺍﺑﻦ ﻣﻮﱃ ﻛﺎﻓﻮﺭ .ﺃﻱ ﺃﻧﻚ
ﻛﻔﻠﺘﻪ ﻭﻫﻮ ﻃﻔﻞ ﺻﻐﲑ ،ﻻ ﻳﻌﺮﻑ ﺃﺑﺎﹰ ﻭﻻ ﺃﻣﺎﹰ ،ﻓﻠﻴﺲ ﻟﻪ ﺃﺏ ﻭﻻ ﺃﻡ ﻏﲑﻙ .
ﻳﻘﻮﻝ :ﺭﺃﺕ ﺍﻷﻋﺪﺍﺀ ﻛﻞﹼ ﻣﻦ ﻳﻐﺪﺭ ﺑﻚ ﻣﻐﺪﻭﺭﺍﹰ ﺑﻪ ،ﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳊﻴﺎﺓ ﺑﺎﳌﻮﺕ ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺰﻣﺎﻥ
ﺑﺎﻟﺬﻝ .
ﻭﻜﺎﻨﺎ ﻋﻠﻰ ﺍﻟﻌﻼﹼﺕ ﻴﺼﻁﺤﺒﺎﻥ ﺒﺭﻏﻡ ﺸﺒﻴﺏٍ ﻓﺎﺭﻕ ﺍﻟﺴﻴﻑ ﻜﻔﹼﻪ
ﻋﻼﺕ ﺍﻟﺪﻫﺮ :ﺣﻮﺍﺩﺛﻪ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺴﻴﻒ ﻓﺎﺭﻕ ﺷﺒﻴﺒﺎﹰ ﻋﻠﻰ ﺭﻏﻢ ﻣﻨﻪ ،ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻻ ﻳﻔﺎﺭﻗﻪ ﻓﻘﺘﻞ ﺑﺴﻴﻔﻪ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﻝ .
ﺭﻓﻴﻘﻙ ﻗﻴﺴﻲ ﻭﺃﻨﺕ ﻴﻤﺎﻨﻲ ﻜﺄﻥ ﺭﻗﺎﺏ ﺍﻟﻨﹼﺎﺱ ﻗﺎﻟﺕ ﻟﺴﻴﻔﻪ:
ﻗﻴﺲ :ﻣﻦ ﻋﺪﻧﺎﻥ .ﻭﺍﻟﻴﻤﻦ :ﻣﻦ ﻗﺤﻄﺎﻥ .ﻭﺑﻴﻨﻬﻤﺎ ﻋﺪﺍﻭﺓ ﻗﺪﳝﺔ ﻭﺗﺎﺭﺍﺕ ﻭﻛﻴﺪﺓ ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻣﻦ
ﻗﻴﺲ ﻋﻴﻼﻥ ،ﻭﺍﻟﺴﻴﻮﻑ ﺍﳉﻴﺪﺓ ﺗﻨﺴﺐ ﺇﱃ ﺍﻟﻴﻤﻦ .
ﻳﻘﻮﻝ :ﻛﺄﻥ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﳌﺎ ﺗﱪﻣﺖ ﺑﻘﻄﻊ ﺷﺒﻴﺐ ﳍﺎ ،ﺃﻏﺮﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﻴﻔﻪ ﻟﻴﻘﺘﻠﻪ ﺣﱴ ﺗﺴﻠﻢ ﺍﻟﺮﻗﺎﺏ
ﻣﻦ ﺷﺮﻩ ﻓﻘﺎﻟﺖ ﻟﻪ :ﱂ ﺗﺼﺤﺒﻪ ؟! ﻭﺃﻧﺖ ﳝﺎﱐ ﻭﻫﻮ ﻗﻴﺴﻲ ،ﻭﺑﲔ ﻗﻴﺲ ﻭﺍﻟﻴﻤﻦ ﺗﻠﻚ ﺍﳊﺮﻭﺏ ﻭﺍﻟﺘﺎﺭﺍﺕ،
ﻳﻘﻮﻝ :ﺑﻘﻴﺖ ﲟﺼﺮ ﻣﺘﱪﻣﺎﹰ ﺎ ﻓﻼ ﺃﺳﲑ ﻋﻨﻬﺎ ﻣﺘﻘﺪﻣﺎﹰ ﻭﻻ ﻣﺘﺄﺧﺮﺍﹰ .
ﻴﻤﻝّ ﻟﻘﺎﺀﻩ ﻓﻲ ﻜﻝّ ﻋﺎﻡ ﻭﻤﻠﹼﻨﻲ ﺍﻟﻔﺭﺍﺵ ﻭﻜﺎﻥ ﺠﻨﺒﻲ
ﻳﻘﻮﻝ :ﻃﺎﻝ ﻧﻮﻣﻲ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﺣﱴ ﻣﻞ ﺍﻟﻔﺮﺍﺵ ﻣﲏ ،ﻭﻛﺎﻥ ﺟﻨﱯ ﺇﺫﺍ ﻟﻘﻲ ﺍﻟﻔﺮﺍﺵ ﰲ ﻋﺎﻡ ﻣﺮﺓﹰ ﻭﺍﺣﺪﺓ
ﻣﻞ ﻣﻨﻪ.
ﻜﺜﻴﺭ ﺤﺎﺴﺩﻱ ،ﺼﻌ ﺏ ﻤﺭﺍﻤﻲ ﻗﻠﻴﻝٌ ﻋﺎﺌﺩﻱ ،ﺴﻘﻡ ﻓﺅﺍﺩﻱ
ﺭﻓﻊ ﻫﺬﺍ ﻛﻠﻪ ﻟﻴﺨﱪ ﺃﻧﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﰲ ﺍﳊﺎﻝ ﺩﻭﻥ ﻣﺎ ﻣﻀﻰ ،ﺇﺫ ﻟﻮ ﺃﺭﺍﺩ ﺍﳌﺎﺿﻲ ﻟﻨﺼﺐ ﻋﻠﻰ
ﺍﳊﺎﻝ ﻣﻦ ﳝﻞ ﻟﻘﺎﺀﻩ .
ﺸﺩﻴﺩ ﺍﻟﺴﻜﺭ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﺩﺍﻡ ﻋﻠﻴﻝ ﺍﻟﺠﺴﻡ ﻤﻤﺘﻨﻊ ﺍﻟﻘﻴﺎﻡ
ﺍﳌﺪﺍﻡ :ﺍﳋﻤﺮ .ﻭﺍﻟﺴﻜﺮ ﻣﻦ ﻏﲑ ﻣﺪﺍﻡ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺸﺪﺓ ﻭﻋﻈﻢ ﺍﶈﻨﺔ .ﻭﻫﺬﺍ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﺗﺮﻯ
ﺍﻟﻨﺎﺱ ﺳﻜﹶﺎﺭﻯ ﻭﻣﺎ ﻫﻢ ﺑِﺴﻜﹶﺎﺭﻯ".
ﻓﻠﻴﺱ ﺘﺯﻭﺭ ﺇﻻﹼ ﻓﻲ ﺍﻟﻅﹼﻼﻡ ﻭﺯﺍﺌﺭﺘﻲ ﻜﺄﻥ ﺒﻬﺎ ﺤﻴﺎﺀ
ﻋﲎ ﺑﺎﻟﺰﺍﺋﺮﺓ :ﺍﳊﻤﻰ ،ﻛﺄﺎ ﺗﺴﺘﺤﻲ ﻣﻦ ﺃﻥ ﺗﺰﻭﺭ ﺑﺎﻟﻨﻬﺎﺭ ،ﻓﺘﺄﺗﻴﲏ ﰲ ﺍﻟﻈﻼﻡ؛ ﻟﻔﺮﻁ ﺣﻴﺎﺋﻬﺎ .
ﻓﻌﺎﻓﺘﻬﺎ ،ﻭﺒﺎﺘﺕ ﻓﻲ ﻋﻅﺎﻤﻲ ﺒﺫﻟﺕ ﻟﻬﺎ ﺍﻟﻤﻁﺎﺭﻑ ﻭﺍﻟﺤﺸﺎﻴﺎ
ﺍﳌﻄﺎﺭﻑ :ﺃﺭﺩﻳﺔ ﻣﻦ ﺍﳋﺰ ،ﻣﻌﻠﻤﺔ ﺍﻷﻃﺮﺍﻑ ،ﺍﻟﻮﺍﺣﺪ ﻣﻄﺮﻑ ،ﺑﻀﻢ ﺍﳌﻴﻢ .ﻭﺍﳊﺸﺎﻳﺎ :ﲨﻊ ﺣﺸﻴﺔ .
ﻳﻘﻮﻝ :ﻓﺮﺷﺖ ﳍﺬﻩ ﺍﻟﺰﺍﺋﺮﺓ ﺍﻟﻔﺮﺵ ﺍﳊﺴﻨﺔ ﻓﻜﺮﻫﺖ ﺃﻥ ﺗﺒﻴﺖ ﻋﻠﻴﻬﺎ ،ﻭﱂ ﺗﻘﻨﻊ ﺎ ،ﻓﻮﺻﻠﺖ ﺇﱃ ﻋﻈﺎﻣﻲ
ﻭﺑﺎﺗﺖ ﻓﻴﻬﺎ .
ﻓﺘﻭﺴﻌﻪ ﺒﺄﻨﻭﺍﻉ ﺍﻟﺴﻘﺎﻡ ﻴﻀﻴﻕ ﺍﻟﺠﻠﺩ ﻋﻥ ﻨﻔﺴﻲ ﻭﻋﻨﻬﺎ
ﻭﻨﺎﺏ ﺇﺫﺍ ﻟﻡ ﻴﺒﻕ ﻓﻲ ﺍﻟﻔﻡ ﻨﺎﺏ ﻟﻬﺎ ﻅﻔﺭ ﺇﻥ ﻜﻝّ ﻅﻔﺭ ﺃﻋﺩﻩ
ﻳﻘﻮﻝ :ﺃﻋﺰ ﻣﻜﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺳﺮﺝ ﻓﺮﺱ ﺳﺎﺑﺢ ،ﻷﻥ ﺍﻟﺸﺠﺎﻉ ﺇﺫﺍ ﺭﻛﺒﻪ ﺍﻣﺘﻨﻊ ،ﻭﺧﲑ ﺟﻠﻴﺲ ﰲ ﺍﻟﺰﻣﺎﻥ
ﻛﺘﺎﺏ؛ ﻷﻧﻚ ﻻ ﲣﺸﻰ ﻏﻮﺍﺋﻠﻪ ﻭﻳﺆﺩﺑﻚ ﺑﺂﺩﺍﺑﻪ ،ﻭﻳﺆﻧﺴﻚ ﻋﻨﺪ ﺍﻟﻮﺣﺸﺔ ﲝﻜﻤﻪ .
ﻋﻠﻰ ﻜﻝّ ﺒﺤﺭٍ ﺯﺨﺭﺓﹲ ﻭﻋﺒﺎﺏ ﻭﺒﺤﺭ ﺃﺒﻭ ﺍﻟﻤﺴﻙ ﺍﻟﺨﻀﻡ ﺍﻟﹼﺫﻱ ﻟﻪ
ﺍﳋﻀﻢ :ﺍﻟﻜﺜﲑ ﺍﻟﻌﻄﺎﺀ ،ﺍﻟﺰﺧﺮﺓ :ﺗﺮﺍﻛﻢ ﺍﳌﺎﺀ ،ﻭﺍﻟﻌﺒﺎﺏ :ﻣﺜﻠﻪ .ﻭﺭﻭﻯ :ﲝﺮ ﺟﺮﺍﹰ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﺎ
ﻗﺒﻠﻪ .ﺃﻱ :ﻭﺧﲑ ﺟﻠﻴﺲ ﰲ ﺍﻟﺰﻣﺎﻥ ﻛﺘﺎﺏ ،ﻭﺧﲑ ﲝﺮ ﺃﺑﻮ ﺍﳌﺴﻚ .ﻭﺍﻟﺘﻘﺪﻳﺮ :ﻭﺧﲑ ﺍﻟﺒﺤﻮﺭ ﰒ ﺃﻗﺎﻡ
ﺍﻟﻮﺍﺣﺪ ﻣﻘﺎﻡ ﺍﳉﻤﻊ .ﻭﺭﻭﻯ :ﻭﲝﺮ ﺃﰊ ﺍﳌﺴﻚ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ .
ﻳﻘﻮﻝ :ﻫﻮ ﻛﺜﲑ ﺍﻟﻌﻄﺎﺀ ،ﻟﻪ ﻓﻀﻞ ﻋﻠﻰ ﻛﻞ ﺳﺨﻲ ،ﻛﺎﻟﺒﺤﺮ ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺒﺤﺎﺭ .ﺷﺒﻬﻪ ﺑﺎﻟﺒﺤﺮ ،ﰒ
ﻓﻀﻠﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺒﺤﺎﺭ .
ﺒﺄﺤﺴﻥ ﻤﺎ ﻴﺜﻨﻰ ﻋﻠﻴﻪ ﻴﻌﺎﺏ ﺘﺠﺎﻭﺯ ﻗﺩﺭ ﺍﻟﻤﺩﺡ ﺤﺘﹼﻰ ﻜﺄﻨﹼﻪ
ﻳﻘﻮﻝ :ﻗﺪ ﲡﺎﻭﺯ ﻏﺎﻳﺔ ﺍﳌﺪﺡ ﻭﻛﻞ ﻣﺎ ﻭﺻﻔﺘﻪ ﻭﺃﺛﻨﻴﺖ ﺑﻪ ﻋﻠﻴﻪ ﻓﻬﻮ ﺩﻭﻧﻪ ،ﻭﻛﺄﱐ ﺇﺫﺍ ﻣﺪﺣﺘﻪ ﺃﻋﻴﺒﻪ ﻭﺃﻧﻘﺼﻪ
ﻋﻦ ﻗﺪﺭﻩ .ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺍﻟﺒﺤﺘﺮﻱ:
ﻩ ﻓﻜﺄﻥ ﺍﻟﻤﺩﻴﺢ ﻓﻴﻪ ﻫﺠﺎﺀ ﺠﻝّ ﻋﻥ ﻤﺫﻫﺏ ﺍﻟﻤﺩﻴﺢ ﻋﻼ
ﻜﻤﺎ ﻏﺎﻟﺒﺕ ﺒﻴﺽ ﺍﻟﺴﻴﻭﻑ ﺭﻗﺎﺏ ﻭﻏﺎﻟﺒﻪ ﺍﻷﻋﺩﺍﺀ ﺜﻡ ﻋﻨﻭﺍ ﻟﻪ
ﻳﻘﻮﻝ :ﺇﻥ ﺃﻋﺪﺍﺀﻩ ﻃﻠﺒﻮﺍ ﻣﻐﺎﻟﺒﺘﻪ ﻓﻘﻬﺮﻫﻢ ﻭﺃﺫﳍﻢ ﻓﺨﻀﻌﻮﺍ ﻟﻪ .ﻭﻛﺎﻧﻮﺍ ﻟﻪ ﻣﺜﻞ ﺭﻗﺎﺏ ﻏﺎﻟﺒﺖ ﺍﻟﺴﻴﻮﻑ
ﻓﻘﻄﻌﺘﻬﺎ.
ﺇﺫﺍ ﻟﻡ ﻴﺼﻥ ﺇﻻﹼ ﺍﻟﺤﺩﻴﺩ ﺜﻴﺎﺏ ﻭﺃﻜﺜﺭ ﻤﺎ ﺘﻠﻘﻰ ﺃﺒﺎ ﺍﻟﻤﺴﻙ ﺒﺫﻟ ﺔﹰ
ﺍﻟﺘﺎﺀ ﰲ ﺗﻠﻘﻰ ﺧﻄﺎﺏ ﻟﻨﻔﺴﻪ ﺃﻭ ﺻﺎﺣﺒﻪ .ﻭﺃﺑﺎ ﺍﳌﺴﻚ ﻣﻔﻌﻮﻝ ﺗﻠﻘﻰ ﻭﺑﺬﻟﺔﹰ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ .
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺃﺑﺎ ﺍﳌﺴﻚ ﰲ ﺃﻛﺜﺮ ﺃﻭﻗﺎﺗﻪ ﺗﻠﻘﺎﻩ ﻻﺑﺴﺎﹰ ﺛﻮﺏ ﺍﻟﺒﺬﻟﺔ ،ﰲ ﻭﻗﺖ ﻻ ﻳﺼﻮﻥ ﺍﻷﺑﻄﺎﻝ ﺍﻟﺜﻴﺎﺏ ،ﻣﻦ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻷﻳﺎﻡ ﻗﺪ ﺗﺘﺮﻙ ﻋﺎﺩﺎ ﻋﻨﺪﻙ ﻣﻦ ﻗﺼﺪ ﺫﻭﻱ ﺍﻟﻔﻀﻞ ،ﳊﺼﻮﳍﻢ ﰲ ﺫﻣﺘﻚ ﻭﺟﻮﺍﺭﻙ ،ﻭﺗﻌﻮﺩ
ﺃﻭﻗﺎﻢ ﺑﻚ ﻋﺎﻣﺮﺓ ،ﺑﺄﻥ ﻳﺪﺭﻛﻮﺍ ﻣﻄﻠﻮﻢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺧﺮﺍﺑﺎﹰ .
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﻳﺎﻡ ﺗﻐﲑ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﺗﺒﺪﻝ ﺍﻷﺣﻮﺍﻝ ،ﻓﻼ ﺁﻣﻦ ﺃﻥ ﺗﺼﻞ ﺇﻟﻴﻚ ﻓﺘﺤﺪﺙ ﰲ ﺃﺧﻼﻗﻚ
ﺗﻐﻴﲑﺍ ،ﻛﻤﺎ ﺗﻔﻌﻞ ﰲ ﻧﻔﺴﻬﺎ ﺿﺪ ﺧﻠﻘﻬﺎ ،ﻣﻦ ﻋﻤﺎﺭﺓ ﺑﻌﺪ ﺧﺮﺍﺏ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺇﻥ ﻋﺎﺩﺓ ﺍﻷﻳﺎﻡ ﻋﻨﺪﻧﺎ ﺩﻓﻊ ﺣﻘﻨﺎ ،ﻭﻋﻨﺪﻙ ﺇﻳﺼﺎﻝ ﺣﻘﻚ ﺇﻟﻴﻚ ،ﻭﺃﻭﻗﺎﺎ ﻋﻨﺪﻧﺎ ﺧﺮﺍﺏ،
ﻭﻋﻨﺪﻙ ﻋﺎﻣﺮﺓ .
ﻜﺄﻨﹼﻙ ﻨﺼﻝٌ ﻓﻴﻪ ﻭﻫﻭ ﻗﺭﺍﺏ ﻭﻻ ﻤﻠﻙ ﺇﻻﹼ ﺃﻨﺕ ﻭﺍﻟﻤﻠﻙ ﻓﻀﻠﺔﹲ
ﻳﻘﻮﻝ :ﻗﻮﺍﻡ ﺍﳌﻠﻚ ﺳﻴﺎﺳﺘﻚ ،ﻓﺎﳌﻠﻚ ﺇﳕﺎ ﻫﻮ ﺃﻧﺖ ﻭﻣﺎ ﺳﻮﺍﻙ ﻓﻀﻠﺔ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻫﻮ ﺍﻟﺴﻴﻒ
ﻭﺍﻟﻘﺮﺍﺏ ﻓﻀﻠﻪ .
ﻭﺇﻥ ﻜﺎﻥ ﻗﺭﺒﺎﹰ ﺒﺎﻟﺒﻌﺎﺩ ﻴﺸﺎﺏ ﺃﺭﻯ ﻟﻲ ﺒﻘﺭﺒﻲ ﻤﻨﻙ ﻋﻴﻨﺎﹰ ﻗﺭﻴﺭﺓﹰ
ﻳﻘﻮﻝ :ﺇﻥ ﻗﺮﰊ ﻣﻨﻚ ﻣﺸﻮﺏ ﺑﺎﳊﺠﺎﺏ ﻭﺍﻟﺒﻌﺪ ،ﻓﺘﺎﺭﺓﹰ ﺃﺣﺠﺐ ﻋﻨﻚ ﻭﺃﺧﺮﻯ ﻳﻨﺤﺠﺐ ﺍﳊﺠﺎﺏ ﻭﺃﻗﺮﺏ،
ﻓﻤﱴ ﻗﺮﺑﺖ ﻣﻨﻚ ﻗﺮﺕ ﻋﻴﲏ ﺑﺎﻟﻘﺮﺏ ﺍﻟﺬﻱ ﻳﺘﻔﻖ ،ﻓﻜﺄﻥ ﺍﳊﺠﺎﺏ ﱂ ﻳﻜﻦ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﻟﺒﻌﺎﺩ ،ﺍﻟﻮﺣﺸﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﻛﺎﻓﻮﺭ .
ﱂ ﲡﺐ ﺃﻱ ﺗﻘﻄﻊ .ﻭﺍﻟﻮﺟﻨﺎﺀ ﺍﻟﻨﺎﻗﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻮﺟﻨﺎﺕ ،ﻭﻗﻴﻞ :ﻫﻲ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳋﻠﻖ ،ﻭﻗﻴﻞ :ﺍﻟﺼﻠﺒﺔ.
ﺍﻟﻨﻮﺍﻃﲑ :ﲨﻊ ﻧﺎﻃﻮﺭ ،ﻭﻫﻮ ﺣﺎﻓﻆ ﺍﻟﺰﺭﻉ .ﻭﳚﻮﺯ ﺑﺎﻟﻄﺎﺀ ﻭﺍﻟﻈﺎﺀ .
ﻳﻘﻮﻝ :ﻏﻔﻞ ﺍﳌﻠﻮﻙ ﻋﻦ ﻣﺼﺮ ﻭﺃﳘﻠﻮﻫﺎ ﻓﺘﻤﻜﻦ ﻣﻨﻬﺎ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺭﺫﺍﻝ ،ﻓﺠﻤﻌﻮﺍ ﺍﻷﻣﻮﺍﻝ ﻭﺃﲣﻤﻮﺍ ﻣﻦ
ﻛﺜﺮﺎ.
ﺷﺒﻪ ﻣﺼﺮ ﺑﺎﻟﺒﺴﺘﺎﻥ .ﻭﺍﳌﻠﻮﻙ ﺑﺎﻟﻨﻮﺍﻃﲑ ،ﻭﺍﻟﻐﻮﺍﺓ ﺑﺎﻟﺜﻌﺎﻟﺐ .
ﻟﻭ ﺃﻨﹼﻪ ﻓﻲ ﺜﻴﺎﺏ ﺍﻟﺤﺭ ﻤﻭﻟﻭﺩ ﺍﻟﻌﺒﺩ ﻟﻴﺱ ﻟﺤﺭ ﺼﺎﻟﺢٍ ﺒﺄﺥٍ
ﺍﳍﺎﺀ ﰲ ﺃﻧﻪ ﺗﻌﻮﺩ ﺇﱃ ﺣﺮ ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﺑﻦ ﺍﻹﺧﺸﻴﺪ ،ﻷﻧﻪ ﻛﺎﻥ ﻳﺴﻤﻰ ﻛﺎﻓﻮﺭﺍ ﺃﺧﺎﻩ .ﻓﻴﻘﻮﻝ :ﺇﻥ ﺍﳊﺮ ﻻ
ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺃﺧﺎﻩ ،ﻟﻮ ﻛﺎﻥ ﺣﺮﺍﹰ ﻭﻟﺪ ﰲ ﺛﻴﺎﺏ ﺍﻷﺣﺮﺍﺭ .ﻳﻌﲏ :ﻟﻮ ﻛﻨﺖ ﻭﻟﺪﺕ ﰲ ﺛﻴﺎﺏ ﺣﺮ ﳌﺎ
ﺍﲣﺬﺗﻪ ﺃﺧﺎﻙ .
ﻭﻗﻴﻞ :ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﻟﻌﺒﺪ ﻟﻮ ﻭﻟﺪ ﰲ ﺛﻴﺎﺏ ﺍﳊﺮ ﳌﺎ ﻛﺎﻥ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﺎﹰ ﻟﻠﺤﺮ ،ﻷﻧﻪ
ﻳﱰﻉ ﺇﱃ ﺃﺻﻠﻪ .
ﺇﻥ ﺍﻟﻌﺒﻴﺩ ﻷﻨﺠﺎﺱ ﻤﻨﺎﻜﻴﺩ ﻻ ﺘﺸﺘﺭ ﺍﻟﻌﺒﺩ ﺇ ﻻﹼ ﻭﺍﻟﻌﺼﺎ ﻤﻌﻪ
ﺍﳌﻨﺎﻛﻴﺪ :ﲨﻊ ﻣﻨﻜﺎﺩ ،ﻭﻣﻨﻜﻮﺩ ،ﻭﻫﻮ ﻗﻠﻴﻞ ﺍﳋﲑ .
ﻳﻘﻮﻝ :ﺍﻟﻌﺒﺪ ﳒﺲ ﻧﻜﺪ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﺑﺎﻟﻀﺮﺏ .
ﻴﺴﻲﺀ ﺒﻲ ﻓﻴﻪ ﻜﻠﺏ ﻭﻫﻭ ﻤﺤﻤﻭﺩ ﻤﺎ ﻜﻨﺕ ﺃﺤﺴﺒﻨﻲ ﺃﺤﻴﺎ ﺇﻟﻰ ﺯﻤﻥٍ
ﺍﳍﺎ ﰲ ﻓﻴﻪ ﻟﻠﺰﻣﻦ.
ﻳﻘﻮﻝ :ﻣﺎ ﻇﻨﻨﺖ ﺃﱐ ﺃﺑﻘﻰ ﺇﱃ ﺯﻣﻦ ﻳﺴﻲﺀ ﰊ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻛﻠﺐ ،ﻭﻫﻮ ﳏﻤﻮﺩ ﻋﻠﻰ ﺇﺳﺎﺀﺗﻪ ﱄ.
ﻭﺃﺣﺘﺎﺝ ﺇﱃ ﻣﺪﺣﻪ ﻣﻊ ﺫﻟﻚ .
ﻭﺃﻥ ﻤﺜﻝ ﺃﺒﻲ ﺍﻟﺒﻴﻀﺎﺀ ﻤﻭﺠﻭﺩ ﻭﻻ ﺘﻭﻫﻤﺕ ﺃﻥ ﺍﻟﻨﹼﺎﺱ ﻗﺩ ﻓﻘﺩﻭﺍ
ﻟﻘﺒﻪ ﺑﻀﺪ ﺍﲰﻪ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻸﻋﻤﻰ :ﺍﻟﺒﺼﲑ .
ﻳﻘﻮﻝ :ﻣﺎ ﻇﻨﻨﺖ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﻔﻘﺪﻭﻥ ﻭﻛﺎﻓﻮﺭ ﻳﺒﻘﻰ ﺑﻌﺪﻫﻢ ﻣﻊ ﺧﺴﺔ ﻧﻔﺴﻪ ﻭﺩﻧﺎﺀﺓ ﺃﺻﻠﻪ .
ﻋﻥ ﺍﻟﺠﻤﻴﻝ ﻓﻜﻴﻑ ﺍﻟﺨﺼﻴﺔ ﺍﻟﺴﻭﺩ ؟ ﻭﺫﺍﻙ ﺃﻥ ﺍﻟﻔﺤﻭﻝ ﺍﻟﺒﻴﺽ ﻋﺎﺠﺯﺓﹲ
ﺍﳋﺼﻴﺔ :ﲨﻊ ﺧﺼﻰ .
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﻋﺬﺭﻩ؛ ﻷﻥ ﺍﻟﺬﻛﻮﺭ ﺍﻷﺣﺮﺍﺭ ﺗﻌﺠﺰ ﻋﻦ ﺍﳉﻤﻴﻞ ،ﻓﻜﻴﻒ .ﻻ ﻳﻌﺠﺰ ﺍﻟﺴﻮﺩ ﺍﳋﺼﻴﺎﻥ ؟ ﻫﺬﺍ
ﺁﺧﺮ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﻛﺎﻓﻮﺭ ﻭﺇﳕﺎ ﺃﺧﺮﻧﺎ ﻣﺪﺡ ﻓﺎﺗﻚ ﻟﺌﻼ ﳜﺘﻠﻂ ﺑﻐﲑﻩ ،ﻭﺳﻨﺄﰐ ﲟﺪﺣﻪ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺇﻥ
ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ .
ﻭﻛﺎﻥ ﲨﻴﻊ ﺟﲑﺍﻧﻪ ﻳﺮﺍﻋﻮﻧﻪ ﺣﱴ ﻛﺎﻥ ﻗﻮﻡ ﳝﺮﻭﻥ ﺣﺬﺍﺀ ﻣﱰﻟﻪ ﻳﺘﻌﺮﻓﻮﻥ ﻣﻦ ﻳﺪﺧﻞ ﺇﻟﻴﻪ ﻭﳜﺮﺝ ﻣﻦ ﻋﻨﺪﻩ،
ﻭﻳﻐﺪﻭ ﻛﻞ ﻳﻮﻡ ﺻﺎﺣﺐ ﺍﳋﱪ ﺇﱃ ﺑﺎﺑﻪ ،ﺣﱴ ﻳﻘﻒ ﻋﻠﻰ ﺣﺎﻟﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﻻ ﻳﻈﻬﺮ ﳍﻢ .
ﻭﻛﺎﻥ ﻳﺘﺴﻠﻰ ﺑﻔﺎﺗﻚ ﻭﺑﺎﳊﺪﻳﺚ ﻣﻌﻪ ،ﻭﺗﻮﰲ ﻓﺎﺗﻚ ﻓﻌﻤﻞ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻋﻠﻰ ﺍﻟﺮﺣﻴﻞ ،ﻭﻗﺪ ﺃﻋﺪ ﻛﻞ ﻣﺎ
ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ ﰲ ﻟﻄﻒ ﻭﺭﻓﻖ ﻭﻻ ﻳﻌﻠﻢ ﺑﻪ ﺃﺣﺪﺍﹰ ﻣﻦ ﻏﻠﻤﺎﻧﻪ ،ﻭﻫﻮ ﻳﻈﻬﺮ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳌﻘﺎﻡ،
ﻭﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺤﻔﻆ ،ﻓﺨﺮﺝ ﻓﺪﻓﻦ ﺍﻟﺮﻣﺎﺡ ﰲ ﺍﻟﺮﻣﻞ ،ﻭﲪﻞ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻹﺑﻞ ﰲ ﺍﻟﻠﻴﻞ ﻣﻦ ﺍﻟﻨﻴﻞ ﻋﺪﺓ
ﻟﻌﺸﺮ ﻟﻴﺎﻝ ،ﻭﺗﺰﻭﺩ ﻟﻌﺸﺮﻳﻦ ﻭﻛﺘﺐ ﺇﱃ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻳﻮﺳﻒ ﺍﳋﺰﺍﻋﻲ .
ﻳﻜﻮﻥ ﻣﺴﲑﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﰲ ﻳﻮﻣﲔ ،ﻳﻌﺮﻓﻬﺎ ﻣﻦ ﺭﺁﻫﺎ ﻣﻦ ﺣﻴﺚ ﺭﺁﻫﺎ ﻷﺎ ﻻ ﻣﺜﻞ ﳍﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻦ ﺟﺒﺎﳍﺎ
ﺟﺒﻞ ﻳﻌﺮﻑ ﺑﺈﺭﻡ ﻋﻈﻴﻢ ﺍﻟﻌﻠﻮ ،ﺗﺰﻋﻢ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﺃﻥ ﻓﻴﻪ ﻛﺮﻭﻣﺎﹰ ﻭﺻﻨﻮﺑﺮﺍﹰ -ﻓﻮﺟﺪ ﺑﲏ ﻓﺰﺍﺭﺓ ﺎ ﺷﺎﺗﲔ،
ﻓﱰﻝ ﺑﻘﻮﻡ ﻣﻦ ﻋﺪﻱ ﻓﺰﺍﺭﺓ ،ﻓﻴﻬﻢ ﺃﻭﻻﺩ ﻻﺣﻖ ﺑﻦ ﳐﻠﺐ ،ﻭﻛﺎﻥ ﳐﻠﺐ ﻫﺬﺍ ﺧﺮﺝ ﻳﻄﻠﺐ ﻧﺎﻗﺔ ﻟﻪ ﻓﻘﺪﻫﺎ،
ﻭﻛﺎﻧﺖ ﺑﻨﻮ ﻓﺰﺍﺭﺓ ﻗﺪ ﺃﺧﺬﺕ ﻏﺰﻳﺎﹰ ﻏﺰﺎ ﻓﻜﺎﻧﺖ ﺍﻷﺳﺮﻯ ﰲ ﺍﻟﻘﺪ ﺑﲔ ﺍﻟﺒﻴﻮﺕ ،ﻓﺴﻤﻌﻪ ﺑﻌﺾ ﺍﻷﺳﺮﻯ
ﻳﻨﺸﺪ ﺍﻟﻨﺎﻗﺔ ﻓﻘﺎﻝ ﻟﻪ :ﻫﻲ ﲟﻮﺿﻊ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺟﺪﻧﺎﻫﺎ ﺃﻣﺲ ﻭﺷﺮﺑﻨﺎ ﻟﺒﻨﻬﺎ ﻭﺗﺮﻛﻨﺎﻫﺎ ﻟﻨﻌﻮﺩ ﻓﻨﺄﺧﺬﻫﺎ.
ﻓﻘﺎﻝ ﳐﻠﺐ :ﻋﻠﻰ ﺷﻬﺎﺩﺗﻜﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺮﺏ ،ﰒ ﻋﺎﺩ ﻓﻠﺒﺲ ﺳﻼﺣﻪ ﻭﺭﻛﺐ ﻓﺮﺳﻪ ﻓﻘﺎﻝ :ﺍﻟﻐﺰﻱ ﺿﻴﻮﰲ
ﻓﺨﻠﺼﻬﻢ ﻣﻦ ﺍﻟﻘﺪ ﺑﻌﺪ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻭﺧﻮﻑ ﺍﻟﺸﺮ ،ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﻛﻞ ﺷﻲﺀ ﺃﺧﺬ ﳍﻢ ﻭﻗﺮﺍﻫﻢ ﻭﺳﲑﻫﻢ
ﻭﻣﲑﻫﻢ ﻓﻘﺎﻝ ﳐﻠﺐ:
ﺘﺠﺭ ﺼﺭﺍﺭﻫﺎ ﺘﺭﻋﻰ ﺍﻟﺭﺤﺎﺒﺎ ﻓﺈﻥ ﺘﻙ ﻨﺎﻗﺘﻲ ﻤﻨﻌﺕ ﻏﺯﻴﺎ
ﻭﺃﺠﺩﺭ ﻓﻲ ﺍﻟﻌﺸﻴﺭﺓ ﺃﻥ ﻴﻬﺎﺒﺎ ؟ ﻓﺄﻱ ﻓﺘﻰ ﺃﺤﻕﹼ ﺒﺫﺍﻙ ﻤﻨﹼﻲ
ﻭﻛﺎﻧﺖ ﺑﻴﻨﻪ ﺃﻱ ﺑﲔ ﺃﰊ ﺍﻟﻄﻴﺐ ﻭﺑﲔ ﺃﻣﲑ ﻓﺰﺍﺭﺓ :ﺣﺴﺎﻥ ﺑﻦ ﺣﻜﻤﺔ ﻣﻮﺩﺓ ﻭﺻﺪﺍﻗﺔ .ﻓﱰﻝ ﲜﺎﺭ ﻟﻠﻘﻮﻡ
ﻟﻴﻮﺍﺭﻱ ﻋﻨﻬﻢ ،ﻓﻼ ﻳﻌﻠﻢ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ،ﻭﺍﺳﻢ ﺍﳉﺎﺭ :ﻭﺭﺩﺍﻥ ﺑﻦ ﺭﺑﻴﻌﺔ ﻣﻦ ﻃﻴﺊ ،ﰒ ﻣﻦ ﻣﻌﻦ ﰒ ﻣﻦ ﺑﲏ
ﺷﺒﻴﺐ ،ﻓﺎﺳﺘﻐﻮﻯ ﻋﺒﻴﺪﻩ ﻭﺃﻓﺴﺪﻫﻢ ﻋﻠﻴﻪ ،ﻭﺃﺟﻠﺴﻬﻢ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ،ﻓﻜﺎﻧﻮﺍ ﻳﺴﺮﻗﻮﻥ ﻟﻪ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ
ﻣﻦ ﺭﺣﻠﻪ .
ﻭﻃﺎﺑﺖ ﺣﺴﻤﻲ ﻷﰊ ﺍﻟﻄﻴﺐ ﻓﺄﻗﺎﻡ ﺎ ﺷﻬﺮﺍﹰ ،ﻭﻛﺘﺐ ﻛﺎﻓﻮﺭ ﺇﱃ ﻣﻦ ﺣﻮﻟﻪ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻭﻋﺪﻫﻢ ،ﻭﻇﻬﺮ
ﻭﺳﺎﺭ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺣﱴ ﻧﻈﺮ ﺇﱃ ﺁﺛﺎﺭ ﺍﳋﻴﻞ ،ﻭﱂ ﳚﺪ ﻣﻊ ﻓﻠﻴﺘﺔ ﺧﱪﹰﺍ ﻋﻦ ﺍﻟﻌﺮﺏ ﺍﻟﱵ ﻃﻠﺒﻬﺎ ﻓﻘﺎﻝ ﻟﻪ:
ﺍﺣﺮﻑ ﺑﻨﺎ ﻋﻠﻰ ﺑﺮﻛﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ .
ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﺷﻔﻖ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﻋﻴﻮﻥ ﲝﺴﻤﻲ ﻗﺪ ﻋﻠﻤﺖ ﺃﻧﻪ ﻳﺮﻳﺪ ﺍﻟﺒﻴﺎﺽ ،ﻓﺴﺎﺭ ﺣﱴ ﻭﺭﺩ ﺍﻟﺒﻮﻳﺮﺓ ﺑﻌﺪ
ﺛﻼﺙ ﻟﻴﺎﻝ ،ﻭﺃﺩﺭﻛﺘﻬﻢ ﻟﺼﻮﺹ ﻓﺄﺧﺬﺕ ﺁﺛﺎﺭﻫﻢ ﻭﻫﻢ ﻋﻠﻴﻬﺎ ،ﻓﻠﻢ ﻳﻄﻤﻌﻮﺍ ﻓﻴﻬﻢ ،ﻭﺳﺎﺭ ﻣﻌﻪ ﻣﻨﻬﻢ ﲪﺼﻲ
ﺑﻦ ﺍﻟﻘﻼﺏ ،ﻓﻠﻤﺎ ﺗﻮﺳﻂ ﺍﻟﺒﺴﻴﻄﺔ ﺭﺃﻯ ﺑﻌﺾ ﺍﻟﻌﺒﻴﺪ ﺛﻮﺭﺍﹰ ﻳﻠﻮﺡ ﻓﻘﺎﻝ :ﻫﺬﻩ ﻣﻨﺎﺭﺓ ﺍﳉﺎﻣﻊ .ﻭﻧﻈﺮ ﺁﺧﺮ
ﻧﻌﺎﻣﺔ ﰲ ﺟﺎﻧﺒﻪ ﻓﻘﺎﻝ :ﻭﻫﺬﻩ ﳔﻠﺔ .ﻓﻀﺤﻚ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻭﺿﺤﻜﺖ ﺍﻟﺒﺎﺩﻳﺔ ﻓﻘﺎﻝ ﻳﺬﻛﺮ ﺿﻼﻝ ﻏﻠﻤﺎﻧﻪ ﰲ
ﺣﺬﺭ ﺍﻷﺷﺒﺎﺡ ﺍﻟﱵ ﻻﺣﺖ ﳍﻢ ﰲ ﺍﻟﺒﺎﺩﻳﺔ:
ﺘﺭﻜﺕ ﻋﻴﻭﻥ ﻋﺒﻴﺩﻱ ﺤﻴﺎﺭﻯ ﺒﺴﻴﻁﺔ ﻤﻬﻼﹰ ﺴﻘﻴﺕ ﺍﻟﻘﻁﺎﺭﺍ
ﺑﺴﻴﻄﺔ :ﺃﺭﺽ ﺑﻘﺮﺏ ﺍﻟﻜﻮﻓﺔ .
ﻳﻘﻮﻝ :ﺳﻘﺎﻙ ﺍﳌﻄﺮ ﻳﺎ ﺑﺴﻴﻄﺔ ﻣﻬﻼﹰ ،ﻓﺈﻧﻚ ﺣﲑﺕ ﻋﻴﻮﻥ ﻋﺒﻴﺪﻱ .ﻓﺪﻋﺎ ﳍﺎ ﺑﺎﻟﺴﻘﻴﺎ .ﻭﱂ ﻳﺪﻉ ﻋﻠﻴﻬﺎ ﻟﻜﻲ
ﺗﻜﻒ ﻋﻦ ﺍﻟﺘﺤﲑ ،ﻓﻠﻮ ﺩﻋﺎ ﻋﻠﻴﻬﺎ ﻟﺰﺍﺩﺕ ﰲ ﺍﻟﺘﺤﻴﲑ ،ﻓﺘﻠﻄﻒ ﳍﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺑﺎﻟﺴﻘﻴﺎ .
ﻭﻅﻨﹼﻭﺍ ﺍﻟﺼﻭﺍﺭ ﻋﻠﻴﻙ ﺍﻟﻤﻨﺎﺭﺍ ﻓﻅﻨﹼﻭﺍ ﺍﻟﻨﹼﻌﺎﻡ ﻋﻠﻴﻙ ﺍﻟﻨﹼﺨﻴﻝ
ﻳﻘﻮﻝ :ﻗﺪ ﻛﺎﻥ ﻛﺎﻓﻮﺭ ﻋﻠﻰ ﻗﺮﺏ ﻣﺎ ﺑﻴﻨﻨﺎ ﰲ ﺍﳌﺴﺎﻓﺔ ﲜﺴﻤﻪ ،ﺑﻌﻴﺪﺍﹰ ﻣﻨﺎ؛ ﳉﻬﻠﻪ ﻭﻋﻤﻰ ﻗﻠﺒﻪ .
ﺃﻥ ﺍﻟﺭﺀﻭﺱ ﻤﻘﺭ ﺍﻟﻨﹼﻬﻰ ﻟﻘﺩ ﻜﻨﺕ ﺃﺤﺴﺏ ﻗﺒﻝ ﺍﻟﺨﺼﻰ
ﺍﻟﻨﻬﻰ :ﺍﻟﻌﻘﻮﻝ ،ﻭﺍﺣﺪﻫﺎ ﻴﺔ .
ﻳﻘﻮﻝ :ﻛﻨﺖ ﻗﺒﻞ ﺃﻥ ﺃﺭﻯ ﻛﺎﻓﻮﺭﺍ ﺃﻇﻦ ﺃﻥ ﺍﻟﻌﻘﻞ ﳛﻞ ﺍﻟﺮﺀﻭﺱ ،ﻓﻜﺎﻥ ﺍﻷﻣﺮ ﳌﺎ ﺭﺃﻳﺘﻪ ﲞﻼﻑ ﺫﻟﻚ .
ﻳﻘﻮﻝ :ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳊﺎﻝ ،ﻓﺎﳌﺮﺃﺓ ﳊﺎﻝ ﺍﻷﻣﻦ ،ﻭﺍﻟﻔﺮﺱ ﳊﺎﻝ ﺍﳋﻮﻑ ،ﻓﻜﻤﺎ ﻳﻜﺮﻡ ﺃﺣﺪﳘﺎ ﻟﻴﻮﻣﻪ
ﻓﻜﺬﻟﻚ ﺍﻵﺧﺮ .
ﺧﱪﻩ ﻣﻊ ﻓﺎﺗﻚ
ﻛﺎﻥ ﺃﺑﻮ ﺷﺠﺎﻉ ﻓﺎﺗﻚ ﺍﻟﻜﺒﲑ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻨﻮﻥ ﺭﻭﻣﻴﺎﹰ ،ﺃﺧﺬ ﺻﻐﲑﺍﹰ ،ﻭﺃﺥ ﻭﺃﺧﺖ ﻟﻪ ﻣﻦ ﺑﻼﺩ ﺍﻟﺮﻭﻡ،
ﻗﺮﺏ ﺣﺼﻦ ﻳﻌﺮﻑ ﺑﺬﻱ ﺍﻟﻜﻼﻉ ،ﻓﺘﻌﻠﻢ ﺍﳋﻂ ﺑﻔﻠﺴﻄﲔ ،ﻭﻫﻮ ﳑﻦ ﺃﺧﺬﻩ ﺍﺑﻦ ﻃﻐﺞ ﻣﻦ ﺳﻴﺪﻩ ﻭﻫﻮ
ﺑﺎﻟﺮﻣﻠﺔ ﻛﺮﻫﺎﹰ ﺑﻼ ﲦﻦ ،ﻓﺄﻋﺘﻘﻪ ﺻﺎﺣﺒﻪ ،ﻓﻜﺎﻥ ﻣﻌﻬﻢ ﺣﺮﺍﹰ ﰲ ﻋﺪﺓ ﺍﳌﻤﺎﻟﻴﻚ ،ﻛﺮﱘ ﺍﻟﻨﻔﺲ ﺣﺮ ﺍﻟﻄﺒﻊ ،ﺑﻌﻴﺪ
ﺍﳍﻤﺔ.
ﻭﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﻛﺎﻓﻮﺭ ﻣﻘﻴﻤﺎﹰ ﺑﺎﻟﻔﻴﻮﻡ ﻣﻦ ﺃﻋﻤﺎﻝ ﻣﺼﺮ ﻭﻫﻮ ﺑﻠﺪ ﻛﺜﲑ ﺍﻷﻣﺮﺍﺽ ،ﻻ ﻳﺼﺢ ﺑﻪ ﺟﺴﻢ ،ﻭﺇﳕﺎ
ﺃﻗﺎﻡ ﺑﻪ ﺃﻧﻔﺔﹰ ﻣﻦ ﺍﻷﺳﻮﺩ ﻭﺣﻴﺎﺀً ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺮﻛﺐ ﻣﻌﻪ ،ﻭﻛﺎﻥ ﺍﻷﺳﻮﺩ ﳜﺎﻓﻪ ،ﻭﻳﻜﺮﻣﻪ ،ﻓﺰﻋﺎﹰ ،ﻭﰲ
ﻧﻔﺴﻪ ﻣﺎ ﰲ ﻧﻔﺴﻪ ﻓﺎﺳﺘﺤﻜﻤﺖ ﺍﻟﻌﻠﺔ ﰲ ﺑﺪﻥ ﻓﺎﺗﻚ ،ﻭﺃﺣﻮﺟﺘﻪ ﺇﱃ ﺩﺧﻮﻝ ﻣﺼﺮ ﻓﺪﺧﻠﻬﺎ ،ﻭﱂ ﳝﻜﻦ ﺃﺑﺎ
ﺍﻟﻄﻴﺐ ﺃﻥ ﻳﻌﻮﺩﻩ ،ﻭﻓﺎﺗﻚ ﻳﺴﺄﻝ ﻋﻨﻪ ﻭﻳﺮﺍﺳﻠﻪ ﺑﺎﻟﺴﻼﻡ ،ﰒ ﺍﻟﺘﻘﻴﺎ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ،ﻓﺤﻤﻞ ﺇﱃ ﻣﱰﻟﻪ ﻟﻠﻮﻗﺖ
ﻫﺪﻳﺔ ﻗﻴﻤﺘﻬﺎ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺫﻫﺒﺎﹰ ،ﰒ ﺃﺗﺒﻌﻬﺎ ﻫﺪﺍﻳﺎ ﺑﻌﺪﻫﺎ .
ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﳝﺪﺣﻪ ﰲ ﲨﺎﺩﻯ ﺍﻵﺧﺮ .ﺳﻨﺔ ﲦﺎﻥ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﺙ ﻣﺌﺔ .
ﻓﻠﻴﺴﻌﺩ ﺍﻟﻨﹼﻁﻕ ﺇﻥ ﻟﻡ ﺘﺴﻌﺩ ﺍﻟﺤﺎﻝ ﻻ ﺨﻴﻝ ﻋﻨﺩﻙ ﺘﻬﺩﻴﻬﺎ ﻭﻻ ﻤﺎﻝ
ﻳﻘﻮﻝ ﻟﻨﻔﺴﻪ :ﻟﻴﺲ ﻋﻨﺪﻙ ﺧﻴﻞ ﻭﻻ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺪﻳﻬﺎ ﺇﱃ ﻓﺎﺗﻚ ،ﻣﻜﺎﻓﺄﺓ ﻋﻠﻰ ﺇﺣﺴﺎﻧﻪ ،ﻓﺄﻧﺖ
ﻗﺎﺩﺭ ﻋﻠﻰ ﻣﺪﺣﻪ ،ﻓﺴﺎﻋﺪﻩ ﺑﺎﻟﻘﻮﻝ ﺍﳉﻤﻴﻞ ،ﺇﻥ ﱂ ﻳﺴﺎﻋﺪﻙ ﺍﳊﺎﻝ ﻋﻠﻰ ﺍﻷﺟﺮ ﺍﳉﺰﻳﻞ .ﻭﻫﺬﺍ ﻛﻘﻮﻝ
ﺍﳊﻄﻴﺌﺔ.
ﺴﻴﺄﺘﻲ ﺜﻨﺎﺌﻲ ﺯﻴﺩﺍﹰ ﺒﻥ ﻤﻬﻠﻬﻝ ﺇ ﻻﹼ ﻴﻜﻥ ﻤﺎﻝٌ ﻴﺜﺎﺏ ﻓﺈﻨﹼﻪ
ﻳﻘﻮﻝ :ﱂ ﻳﺮﺙ ﻫﺬﺍ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻭﻫﺒﻪ ﻣﻦ ﺁﺑﺎﺋﻪ ﻓﻴﺠﻬﻞ ﻗﺪﺭﻩ ،ﺣﻴﺚ ﱂ ﻳﻠﺤﻘﻪ ﻋﻨﺎﺀ ﲜﻤﻌﻪ ،ﺑﻞ ﻛﺒﻪ ﺑﺴﻴﻔﻪ
ﻭﻗﻬﺮ ﻋﻠﻴﻪ ﺃﻋﺪﺍﺀﻩ ،ﻭﱂ ﳚﻤﻌﻪ ﺑﺎﻟﺴﺆﺍﻝ ،ﺣﱴ ﻻ ﻳﻌﺮﻑ ﺧﻄﺮﻩ .
ﻭﻻ ﰲ ﻗﻮﻟﻪ :ﻻ ﻭﺭﺍﺙ ﲟﻌﲎ ﻏﲑ :ﺃﻱ ﻏﲑ ﻭﺍﺭﺙ .ﻭﻗﻴﻞ :ﺇﺎ ﺍﻃﻔﺔ ﻛﻘﻮﻟﻚ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻻ ﻋﻤﺮﻭ :ﺃﻱ
ﻻ ﻳﺪﺭﻙ ﺍﺪ ﺇﻻ ﺳﻴﺪ ﻓﻄﻦ ﻻ ﻭﺭﺍﺙ ﺟﺎﻫﻞ ﺑﻘﺪﺭ ﻣﺎ ﻳﻬﺐ .
ﺇﻥ ﺍﻟﺯﻤﺎﻥ ﻋﻠﻰ ﺍﻹﻤﺴﺎﻙ ﻋﺫﹼﺍﻝ ﻗﺎﻝ ﺍﻟﺯﻤﺎﻥ ﻟﻪ ﻗﻭﻻﹰ ﻓﺄﻓﻬﻤﻪ
ﻳﻌﲏ :ﺃﻥ ﺍﻟﺰﻣﺎﻥ ﺃﻳﻘﻈﻪ ﺑﺘﺼﺎﺭﻳﻔﻪ ،ﺣﱴ ﻛﺄﻧﻪ ﻋﺬﻟﻪ ﻋﻠﻰ ﺍﻹﻣﺴﺎﻙ ،ﻭﺃﻣﺮﻩ ﺑﺄﻥ ﻳﻬﺐ ﻛﻴﻤﺎ ﻳﻜﺴﺐ ﺍﺪ
ﻭﺍﻟﺸﺮﻑ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ:
ﺃﻥ ﺍﻟﺸﹼﻘﻲ ﺒﻬﺎ ﺨﻴ ﻝٌ ﻭﺃﺒﻁﺎﻝ ﺘﺩﺭﻱ ﺍﻟﻘﻨﺎﺓ ﺇﺫﺍ ﻫﺘﺯﺕ ﺒﺭﺍﺤﺘﻪ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﲢﺮﻛﺖ ﺍﻟﻘﻨﺎﺓ ﰲ ﻳﺪﻩ ،ﻋﻠﻤﺖ ﺃﻧﻪ ﻳﻘﺘﻞ ﺎ ﺍﻷﺑﻄﺎﻝ ،ﻭﺍﳋﻴﻞ .ﻭﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻣﻦ ﲤﺎﻡ ﻗﻮﻟﻪ :ﻻ
ﻳﺪﺭﻙ ﺍﺪ ﺇﻻ ﺳﻴﺪ ﻓﻄﻦ .
ﻜﺎﻟﺸﹼﻤﺱ ﻗﻠﺕ ،ﻭﻤﺎ ﻟﻠﺸﹼﻤﺱ ﺃﻤﺜﺎﻝ ﻜﻔﺎﺘ ﻙٍ .ﻭﺩﺨﻭﻝ ﺍﻟﻜﺎﻑ ﻤﻨﻘﺼ ﺔﹲ
ﺃﺑﻮ ﺷﺠﺎﻉ :ﻣﺒﺘﺪﺃ .ﻭﺃﺑﻮ ﺍﻟﺸﺠﻌﺎﻥ :ﺑﺪﻝ ﻣﻨﻪ .ﻭﻗﺎﻃﺒﺔﹰ :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺃﻭ ﺍﳊﺎﻝ .ﻭﻫﻮﻝ ﺧﱪ ﺍﳌﺒﺘﺪﺃ.
ﻭﺃﻫﻮﺍﻝ ﺭﻓﻊ ﺑﻨﻤﺘﻪ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻮ ﺷﺠﺎﻉ ﻣﺒﺘﺪﺃ ﻭﺃﺑﻮ ﺍﻟﺸﺠﻌﺎﻥ ﺧﱪﻩ .ﻭﻫﻮﻝ ﺧﱪ ﺍﺑﺘﺪﺍﺀ ﳏﺬﻭﻑ:
ﺃﻱ ﻫﻮ ﻫﻮﻝ ،ﺃﻭ ﺑﺪﻝ ﻣﻦ ﺃﰊ ﺍﻟﺸﺠﻌﺎﻥ.
ﻳﻘﻮﻝ ﻟﻠﺰﻣﺎﻥ ﺃﻭ ﻟﻠﻤﻮﺕ :ﺃﺑﻘﻴﺖ ﻛﺎﻓﻮﺭﺍﹰ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ ﻗﻮﻻ ،ﻭﺃﺧﺬﺕ ﻓﺎﺗﻜﺎﹰ ﺍﻟﺬﻱ ﻫﻮ
ﺃﺻﺪﻗﻬﻢ ﻗﻮﻻ ﻭﻭﻋﺪﺍ..
ﻭﺴﻠﺒﺕ ﺃﻁﻴﺏ ﺭﻴﺤﺔٍ ﺘﺘﻀﻭﻉ ﻭﺘﺭﻜﺕ ﺃﻨﺘﻥ ﺭﻴﺤﺔٍ ﻤﺫﻤﻭﻤ ﺔٍ
ﺭﻳﺢ ﻭﺭﳛﺔ ﻭﺭﺍﺋﺤﺔ ﲟﻌﲎ .ﻭﺗﻀﻮﻋﺖ ﺭﺍﺋﺤﺔ ﺍﻟﻄﻴﺐ :ﺇﺫﺍ ﺍﻧﺘﺸﺮﺕ .ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ .
ﻳﻌﲏ :ﺑﺄﻧﱳ ﺭﳛﺔ ﻛﺎﻓﻮﺭﺍﹰ ﻭﺑﺄﻃﻴﺐ ﺭﳛﺔ ﻓﺎﺗﻜﺎ .
ﺩﻤﻪ ﻭﻜﺎﻥ ﻜﺄﻨﹼﻪ ﻴﺘﻁﻠﹼﻊ ﻓﺎﻟﻴﻭﻡ ﻗﺭ ﻟﻜﻝّ ﻭﺤﺵٍ ﻨﺎﻓﺭٍ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻛﺎﻥ ﻳﺪﱘ ﻗﻨﺺ ﺍﻟﻮﺣﺶ ،ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﺳﺘﻘﺮ ﺩﻡ ﻛﻞ ﻭﺣﺶ ﰲ ﺟﻠﺪﻩ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﺪﻡ ﻳﺘﻄﻠﻊ:
ﺃﻱ ﻳﻬﻢ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﻏﲑ ﺃﻥ ﳚﺮﻳﻪ ﺧﻮﻓﺎ ﻣﻨﻪ .
ﻭﻗﻴﻞ :ﻳﺘﻄﻠﻊ ﺍﻟﻮﺣﺶ :ﺃﻱ ﻛﺎﻥ ﻳﻬﻢ ﺑﺎﳋﺮﻭﺝ ﻭﱂ ﳜﺮﺝ ﺧﻮﻓﺎﹰ ﻣﻨﻪ.
ﻭﺃﻭﺕ ﺇﻟﻴﻬﺎ ﺴﻭﻗﻬﺎ ﻭﺍﻷﺫﺭﻉ ﻭﺘﺼﺎﻟﺤﺕ ﺜﻤﺭ ﺍﻟﺴﻴﺎﻁ ﻭﺨﻴﻠﻪ
ﲦﺮ ﺍﻟﺴﻴﺎﻁ :ﺃﻃﺮﺍﻓﻬﺎ .
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻛﺎﻥ ﻳﺪﱘ ﺿﺮﺏ ﺧﻴﻠﻪ ﺑﺎﻟﺴﻴﺎﻁ ﰲ ﺍﳊﺮﻭﺏ ﻭﺍﻟﻐﺎﺭﺍﺕ ﻭﺍﻟﺼﻴﺪ ﻭﻃﺮﺩ ﺍﻟﻮﺣﺶ ،ﻓﻠﻤﺎ ﻣﺎﺕ
ﻭﺩﺧﻞ ﺻﺪﻳﻖ ﻷﰊ ﺍﻟﻄﻴﺐ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻮﻓﺔ ﻭﺑﻴﺪﻩ ﺗﻔﺎﺣﺔ ﻣﻦ ﻧﺪ ،ﳑﺎ ﺟﺎﺀﻩ ﰲ ﻫﺪﺍﻳﺎ ﻓﺎﺗﻚ ،ﻋﻠﻴﻬﺎ ﺍﲰﻪ
ﻓﻨﺎﻭﻟﻪ ﺇﻳﺎﻫﺎ ﻓﻘﺮﺃﻫﺎ..
ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻳﺮﺛﻲ ﻓﺎﺗﻜﺎ:
ﻭﺸﻲﺀ ﻤﻥ ﺍﻟﻨﹼﺩ ﻓﻴﻪ ﺍﺴﻤﻪ ﻴﺫﻜﹼﺭﻨﻲ ﻓﺎﺘﻜﺎﹰ ﺤﻠﻤﻪ
ﻳﻘﻮﻝ :ﺇﻥ ﺣﻠﻢ ﻓﺎﺗﻚ ﻳﺬﻛﺮﱐ ﻓﺎﺗﻜﺎﹰ ،ﺣﱴ ﻻ ﺃﻧﺴﺎﻩ ،ﻓﻜﻠﻤﺎﹰ ﺭﺃﻳﺖ ﺣﻠﻴﻤﺎ ﺗﺬﻛﺮﺗﻪ ،ﻭﻛﺬﻟﻚ ﻳﺬﻛﺮﱐ
ﻓﺎﺗﻜﺎﹰ ﻗﻄﻌﺔﹲ ﻣﻦ ﻧﺪ ﻛﺘﺐ ﻋﻠﻴﻬﺎ ﺍﲰﻪ .
ﻴﺠﺩﺩ ﻟﻲ ﺭﻴﺤﻪ ﺸﻤﻪ ﻭﻟﺴﺕ ﺒﻨﺎﺱٍ ﻭﻟﻜﻨﹼﻨﻲ
ﺍﻟﺘﻘﺪﻳﺮ :ﻭﻟﺴﺖ ﺑﻨﺎﺱ ﺇﻳﺎﻩ ،ﺃﻭ ﺑﻨﺎﺱ ﻋﻬﺪﻩ .ﻭﺍﳍﺎﺀ ﰲ ﺭﳛﻪ ﻟﻔﺎﺗﻚ ﻭﰲ ﴰﻪ ﻟﺸﻲﺀ ﻣﻦ ﺍﻟﻨﺪ .
ﳌﺎ ﻗﺎﻝ :ﺇﻥ ﺍﲰﻪ ﻭﺣﻠﻤﻪ ﻳﺬﻛﺮﺍﱐ ﺇﻳﺎﻩ ،ﻛﺎﻥ ﺫﻟﻚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻨﺴﻴﺎﻥ ﻓﺎﺳﺘﺪﺭﻙ ﺫﻟﻚ ﰲ ﺍﻟﺒﻴﺖ ﻭﻗﺎﻝ:
ﻟﺴﺖ ﺃﻧﺴﺎﻩ ﺣﱴ ﺃﺗﺬﻛﺮﻩ ،ﻭﻟﻜﻦ ﺷﻢ ﻫﺬﺍ ﺍﻟﻨﺪ ﺟﺪﺩ ﱄ ﺭﳛﻪ ،ﻭﻃﻴﺐ ﴰﺎﺋﻠﻪ .
ﻟﻡ ﺘﺩﺭ ﻤﺎ ﻭﻟﺩﺕ ﺃﻤﻪ! ﻭﺃﻱ ﻓﺘﻰ ﺴﻠﺒﺘﻨﻲ ﺍﻟﻤﻨﻭﻥ ؟
ﺃﻣﻪ ﳚﻮﺯ ﺃﻥ ﻳﺮﻓﻊ ﺑﺎﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻭﻫﻮ ﱂ ﺗﺪﺭ ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻓﻊ ﺑﺎﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﻭﻫﻮ :ﻭﻟﺪﺗﻪ .
ﻳﻘﻮﻝ :ﺃﻱ ﻓﱴ ﺃﺧﺬﺗﻪ ﺍﳌﻨﻮﻥ ﻋﲏ ،ﰒ ﻋﻈﻢ ﺃﻣﺮﻩ ﻭﻗﺎﻝ :ﺇﻥ ﺃﻣﻪ ﱂ ﺗﺪﺭ ﻣﺎ ﻭﻟﺪﺗﻪ ،ﻷﺎ ﻭﻟﺪﺕ ﺍﳌﻮﺕ ﰲ
ﺻﻮﺭﺓ ﺍﳌﻮﻟﻮﺩ ﻓﺤﺴﺒﺘﻪ ﻭﻟﺪﺍ ! ﻓﺈﺫﺍ ﱂ ﺗﻌﻠﻤﻪ ﺃﻣﻪ ،ﻓﻐﲑﻫﺎ ﺃﻭﱃ ﺃﻻ ﻳﻌﺮﻓﻪ.
ﻭﻟﻭ ﻋﻠﻤﺕ ﻫﺎﻟﻬﺎ ﻀﻤﻪ ﻭﻻ ﻤﺎ ﺘﻀﻡ ﺇﻟﻰ ﺼﺩﺭﻫﺎ
ﺍﳍﺎﺀ ﰲ ﺻﺪﺭﻫﺎ ﻭﻫﺎﳍﺎ ﻟﻸﻡ ﻭﰲ ﺿﻤﻪ ﻟﻔﺎﺗﻚ .ﻭﻫﻮ ﺭﻓﻊ ﻷﻧﻪ ﻓﺎﻋﻞ ﻫﺎﳍﺎ .
ﻳﻘﻮﻝ :ﱂ ﺗﺪﺭ ﺃﻡ ﻓﺎﺗﻚ ﻣﺎﺫﺍ ﺗﻀﻢ ﺇﱃ ﺻﺪﺭﻫﺎ ،ﻭﻟﻮ ﻋﻠﻤﺘﻪ ﻟﻜﺎﻥ ﻳﻬﻮﳍﺎ ﺿﻤﻪ؛ ﻷﺎ ﺿﻤﺖ ﺍﳌﻮﺕ ﺇﱃ
ﺻﺪﺭﻫﺎ .
ﻭﻟﻜﻨﹼﻬﻡ ﻤﺎ ﻟﻬﻡ ﻫﻤﻪ ﺒﻤﺼﺭ ﻤﻠﻭﻙ ﻟﻬﻡ ﻤﺎ ﻟﻪ
ﻳﻘﻮﻝ :ﻗﺪ ﻛﺎﻥ ﰲ ﻣﺼﺮ ﻣﻦ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﻟﻪ ،ﻭﻟﻜﻨﻪ ﻗﺪ ﻗﺼﺮ ﳘﻪ ﻋﻦ ﳘﻪ .ﻭﻣﺜﻠﻪ ﻷﺷﺠﻊ:
ﻭﻟﻜﻥ ﻤﻌﺭﻭﻓﻪ ﺃﻭﺴﻊ ﻭﻟﻴﺱ ﺒﺄﻭﺴﻌﻬﻡ ﻓﻲ ﺍﻟﻐﻨﻰ
ﻭﺃﺤﻤﺩ ﻤﻥ ﺤﻤﺩﻫﻡ ﺫﻤﻪ ﻓﺄﺠﻭﺩ ﻤﻥ ﺠﻭﺩﻫﻡ ﺒﺨﻠﻪ
ﺇﻟﻰ ﻤﻥ ﺍﺨﺘﻀﺒﺕ ﺃﺨﻔﺎﻓﻬﺎ ﺒﺩﻡ ﻤﺎ ﺯﻟﺕ ﺃﻀﺤﻙ ﺇﺒﻠﻲ ﻜﻠﹼﻤﺎ ﻨﻅﺭﺕ
ﻳﻘﻮﻝ :ﻗﺼﺪﺕ ﻣﻠﻮﻛﺎ ﻭﺃﺩﻣﻴﺖ ﺃﺧﻔﺎﻑ ﺇﺑﻠﻲ ﺑﺴﲑﻱ ﺇﻟﻴﻬﻢ ،ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻬﻢ ﻭﺟﺪﻢ ﻻ ﺧﲑ ﻓﻴﻬﻢ،
ﻓﻜﻨﺖ ﺃﺿﺤﻚ ﺇﺑﻠﻲ ﻣﻦ ﺣﺎﱄ ﻣﻌﻬﻢ ! ﺗﻌﺠﺒﺎ ﻭﻫﺰﺅﺍ .
ﻭﻻ ﺃﺸﺎﻫﺩ ﻓﻴﻬﺎ ﻋﻔﹼﺔ ﺍﻟﺼﻨﻡ ﺃﺴﻴﺭﻫﺎ ﺒﻴﻥ ﺃﺼﻨﺎﻡٍ ﺃﺸﺎﻫﺩﻫﺎ
ﺃﺳﲑﻫﺎ :ﳚﻮﺯ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﳚﻮﺯ ﺑﻀﻤﻬﺎ .ﻳﻘﺎﻝ :ﺳﺮﺕ ﺃﻧﺎ ﻭﺃﺳﺮﺕ ﻧﺎﻗﱵ .
ﻳﻘﻮﻝ :ﻛﻨﺖ ﺃﺳﲑ ﺇﺑﻠﻲ ﺑﲔ ﻗﻮﻡ ﻛﺄﻢ ﺃﺻﻨﺎﻡ ﻻ ﺧﲑ ﻋﻨﺪﻫﻢ ﻭﻻ ﻋﻘﻞ ،ﻭﻟﻜﻦ ﻟﻴﺲ ﻓﻴﻬﻢ ﻣﺎ ﰲ ﺍﻟﺼﻨﻢ
ﻣﻦ ﺍﻟﻌﻔﺔ .
ﺍﻟﻤﺠﺩ ﻟﻠﺴﻴﻑ ﻟﻴﺱ ﺍﻟﻤﺠﺩ ﻟﻠﻘﻠﻡ ﺤﺘﻰ ﺭﺠﻌﺕ ﻭﺃﻗﻼﻤﻲ ﻗﻭﺍﺌﻝ ﻟﻲ
ﻳﻘﻮﻝ :ﻣﺎ ﺯﻟﺖ ﺃﺗﻮﺳﻞ ﺇﻟﻴﻬﻢ ﺑﺎﻟﻘﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ ،ﻓﻠﻤﺎ ﱂ ﺃﻇﻔﺮ ﲞﲑ ﻗﺎﻟﺖ ﱄ ﺍﻷﻗﻼﻡ :ﺍﻃﻠﺐ ﺍﻟﺸﺮﻑ
ﺑﺎﻟﺴﻴﻒ ﻻ ﺑﺎﻟﻘﻠﻢ .
ﻓﺈﻨﹼﻤﺎ ﻨﺤﻥ ﻟﻸﺴﻴﺎﻑ ﻜﺎﻟﺨﺩﻡ ﺍﻜﺘﺏ ﺒﻨﺎ ﺃﺒﺩﺍﹰ ﺒﻌﺩ ﺍﻟﻜﺘﺎﺏ ﺒﻪ
ﺍﻟﻜﺘﺎﺏ :ﻣﺼﺪﺭ ﻛﺎﻟﻜﺘﺎﺑﺔ .
ﻳﻘﻮﻝ :ﻗﺎﻟﺖ ﺍﻷﻗﻼﻡ :ﺍﻃﻠﺐ ﺃﻭﻻ ﺑﺎﻟﺴﻴﻒ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﻛﺘﺐ ﺑﻨﺎ .ﺑﻌﺪﻩ ،ﻓﺈﻧﺎ ﺗﺒﻊ ﻟﻪ ﻭﺧﺪﻡ :ﺃﻱ ﻣﻬﺪ
ﺃﻣﺮﻙ ﺃﻭﻻ ﺑﺎﻟﺴﻴﻒ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﻛﺘﺐ ﺑﻨﺎ .ﻭﻣﺜﻠﻪ ﻟﻠﺒﺤﺘﺮﻱ .
ﻭﻋﺎﺩﺓ ﺍﻟﺴﻴﻑ ﺃﻥ ﻴﺴﺘﺨﺩﻡ ﺍﻟﻘﻠﻤﺎ ﺘﻌﻨﻭ ﻟﻪ ﻭﺯﺭﺍﺀ ﺍﻟﻤﻠﻙ ﺨﺎﻀﻌ ﺔﹰ
ﻓﺈﻥ ﻏﻔﻠﺕ ﻓﺩﺍﺌﻲ ﻗﻠﹼﺔ ﺍﻟﻔﻬﻡ ﺃﺴﻤﻌﺘﻨﻲ ﻭﺩﻭﺍﺌﻲ ﻤﺎ ﺃﺸﺭﺕ ﺒﻪ
ﻳﻘﻮﻝ ﻷﻗﻼﻣﻪ :ﻗﺪ ﺃﲰﻌﺘﲏ ﻣﺎ ﻗﻠﺖ ﱄ؛ ﻭﺩﻭﺍﺋﻲ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻣﺮﺗﲏ ﺑﻪ ﻣﻦ ﺇﻋﻤﺎﻝ ﺍﻟﺴﻴﻒ ،ﻓﺈﻥ ﱂ ﺃﻓﻌﻞ
ﻓﺪﺍﺋﻲ ﻣﻦ ﻗﻠﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ .
ﺃﺠﺎﺏ ﻜﻝّ ﺴﺅﺍﻝ ﻋﻥ ﻫﻝٍ ﺒﻠﻡ ﻤﻥ ﺍﻗﺘﻀﻰ ﺒﺴﻭﻯ ﺍﻟﻬﻨﺩﻱ ﺤﺎﺠﺘﻪ
ﻓﺎﻋﻞ ﺃﺟﺎﺏ ﺿﻤﲑ ﻣﻦ .
ﻳﻘﻮﻝ :ﻣﻦ ﻃﻠﺐ ﺣﺎﺟﺘﻪ ﺑﻐﲑ ﺍﻟﺴﻴﻒ ﱂ ﻳﻈﻔﺮ ﺎ ،ﻓﺈﺫﺍ ﺳﺄﻟﻪ ﺇﻧﺴﺎﻥ ﻭﻗﺎﻝ ﻟﻪ :ﻫﻞ ﺃﺩﺭﻛﺖ ﺣﺎﺟﺘﻚ؟ ﻗﺎﻝ
ﻓﻤﺎ ﺍﻟﻨﹼﻔﻭﺱ ﺘﺭﺍﻩ ﻏﺎﻴﺔ ﺍﻷﻟﻡ ؟ ! ﺴﺒﺤﺎﻥ ﺨﺎﻟﻕ ﻨﻔﺴﻲ ﻜﻴﻑ ﻟﺫﹼﺘﻬﺎ
ﻳﻌﲏ :ﺃﻥ ﻟﺬﺓ ﻧﻔﺴﻲ ﰲ ﺍﳊﺮﻭﺏ ،ﻭﻭﺭﻭﺩ ﺍﳌﻬﺎﻟﻚ ،ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻏﺎﻳﺔ ﺍﻷﱂ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺍﻟﺬﻱ
ﺧﻠﻖ ﻧﻔﺴﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ .
ﻭﺼﺒﺭ ﻨﻔﺴﻲ ﻋﻠﻰ ﺃﺤﺩﺍﺜﻪ ﺍﻟﺤﻁﻡ ﺍﻟﺩﻫﺭ ﻴﻌﺠﺏ ﻤﻥ ﺤﻤﻠﻲ ﻨﻭﺍﺌﺒﻪ
ﺍﳊﻄﻢ ﺑﺎﻟﻀﻢ ﲨﻊ ﺣﻄﻮﻡ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﺪﻫﺮ ﻣﻊ ﻏﻠﺒﺘﻪ ﻟﻜﻞ ﺃﺣﺪ ﻳﻌﺠﺐ ﻣﻦ ﺍﺣﺘﻤﺎﱄ ﺷﺪﺍﺋﺪﻩ ،ﻭﻣﻦ ﺻﱪﻱ ﻋﻠﻰ ﺃﺣﺪﺍﺛﻪ ﺍﻟﻜﺎﺳﺮﺓ .
ﻓﻲ ﻏﻴﺭ ﺃﻤﺘﻪ ﻤﻥ ﺴﺎﻟﻑ ﺍﻷﻤﻡ ﻭﻗﺕﹲ ﻴﻀﻴﻊ ،ﻭﻋﻤﺭ ﻟﻴﺕ ﻤﺩﺘﻪ
ﻳﻘﻮﻝ :ﺇﻥ ﻭﻗﱵ ﺿﺎﺋﻊ ﻓﻴﻤﺎ ﺑﲔ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﺃﻧﺎ ﻓﻴﻬﻢ ﻭﻋﻤﺮﻱ ﻳﺬﻫﺐ ﻫﺪﺭﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﻓﻠﻴﺘﲏ
ﻛﻨﺖ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﲔ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ .
ﻓﺴﺭﻫﻡ ﻭﺃﺘﻴﻨﺎﻩ ﻋﻠﻰ ﺍﻟﻬﺭﻡ ﺃﺘﻰ ﺍﻟﺯﻤﺎﻥ ﺒﻨﻭﻩ ﻓﻲ ﺸﺒﻴﺒﺘﻪ
ﻳﻘﻮﻝ :ﻣﻦ ﺗﻘﺪﻡ ﻣﻦ ﺳﺎﻟﻒ ﺍﻷﻣﻢ ﺃﺩﺭﻛﻮﺍ ﺍﻟﺰﻣﺎﻥ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻓﻨﺎﻟﻮﺍ ﺧﲑﻩ ،ﻭﺃﺗﻴﻨﺎﻩ ﳓﻦ ﰲ ﺁﺧﺮﻩ ﻓﻠﻢ
ﳒﺪ ﺇﻻ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻌﻨﺎﺀ .ﻛﻮﻟﺪ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺟﺎﺀﻭﺍ ﰲ ﺃﻭﻝ ﺷﺒﻴﺒﺘﻪ ﺍﻧﺘﻔﻌﻮﺍ ﺑﺄﺑﻴﻬﻢ ،ﻭﻛﺴﺐ ﳍﻢ ﺍﻷﻣﻮﺍﻝ
ﺍﻟﻘﺤﺒﻪ ﺍﻟﻔﺎﺟﺮﺓ ،ﻭﺃﺻﻠﻬﺎ ﻣﻦ ﺍﻟﻘﺤﺎﺏ ،ﻭﻫﻮ ﺍﻟﺴﻌﺎﻝ ،ﻭﻛﺎﻧﺖ ﺍﻟﻌﺎﻫﺮﺓ ﺇﺫﺍ ﺃﺣﺴﺖ ﺑﺄﺣﺪ ﺳﻌﻠﺖ ،ﻟﻴﻌﻠﻢ
ﻣﻜﺎﺎ ﻓﺴﻤﻴﺖ ﺑﺬﻟﻚ .
ﻳﻘﻮﻝ :ﺃﻱ ﻋﺎﺭ ﻋﻠﻴﻚ ﰲ ﻗﺘﻞ ﺃﺑﻴﻚ ﺇﳕﺎ ﻫﻲ ﺿﺮﺑﺔ ﺑﺎﻟﺴﻴﻒ ،ﻭﺍﻟﺮﺟﻞ ﻗﺪ ﻳﻀﺮﺏ ﺍﻟﻀﺮﺑﺔ ﻭﺍﻟﻀﺮﺑﺘﲔ،
ﻭﻻ ﻳﻠﺤﻘﻪ ﰲ ﺫﻟﻚ ﻋﺎﺭ ،ﻭﻛﺬﻟﻚ ﺃﻱ ﺿﺮﺭ ﻋﻠﻴﻚ ﺑﺄﻥ ﺗﻨﺴﺐ ﺇﱃ ﺍﻟﻐﺪﺭ ،ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﺄﻛﺜﺮ ﻣﻦ ﻧﺴﺒﺔ
ﺗﻨﺴﺐ ﺇﻟﻴﻬﺎ ،ﻭﺃﻧﺖ ﳐﻠﻮﻕ ﻣﻦ ﺍﳌﺨﺎﺯﻱ ،ﻭﺃﻱ ﻋﺎﺭ ﻋﻠﻴﻚ ﰲ ﻛﻮﻥ ﺃﻣﻚ ﻓﺎﺟﺮﺓ ﺗﻨﻜﺢ ،ﻓﺈﻥ ﺍﻟﻨﺴﺎﺀ
ﻟﺬﻟﻚ ﺧﻠﻘﻦ ﺃﻱ ﻟﻠﻨﻜﺎﺡ ! ﻫﺬﺍ ﻛﻠﻪ ﻫﺰﺅ ﺑﻪ .ﻭﺃﻧﺖ ﻛﻠﺐ ﻟﻠﺆﻣﻚ ﻭﺧﺴﺘﻚ ،ﻓﻼ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻜﻠﺐ ﰲ
ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﻦ ﻛﻠﺒﺔ .ﻭﻣﺎ ﻫﺬﻩ ﻧﺎﻓﻴﺔ ،ﻭﻓﻴﻤﺎ ﻗﺒﻠﻬﺎ ﺍﺳﺘﻔﻬﺎﻡ .
ﻣﺜﻠﻚ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ،ﻷﻧﻪ ﺻﻔﺔ ﻧﻜﺮﺓ ﻗﺪﻡ ﻋﻠﻴﻬﺎ ﻭﺟﺪﻱ :ﺃﻣﺮ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻭﲡﺪﻱ ﺟﻮﺍﺑﻪ .
ﻳﻘﻮﻝ ﻟﻌﺎﺫﻟﺘﻪ :ﺇﻧﻚ ﺗﻘﻮﻟﲔ ﻟﻪ ،ﺇﻧﻪ ﻟﻴﺲ ﻟﻚ ﰲ ﺍﻟﻌﺸﺎﻕ ﻧﻈﲑ ،ﻓﻘﺪ ﺻﺪﻗﺖ ،ﻭﺇﳕﺎ ﻛﻨﺖ ﻛﺬﻟﻚ ﻷﻥ ﻣﻦ
ﺃﺣﺒﻪ ﻻ ﻧﻈﲑ ﻟﻪ ،ﻓﺄﻭﺟﺪﻱ ﻣﺜﻞ ﻣﻦ ﺃﺣﺒﻪ ﺣﱴ ﲡﺪﻱ ﻋﺎﺷﻘﺎﹰ ﻣﺜﻠﻲ .
ﻭﺒﺎﻟﺤﺴﻥ ﻓﻲ ﺃﺠﺴﺎﻤﻬﻥ ﻋﻥ ﺍﻟﺼﻘﻝ ﻭﺤﺏ ﻜﻨﻰ ﺒﺎﻟﺒﻴﺽ ﻋﻥ ﻤﺭﻫﻔﺎﺘﻪ
ﻓﺎﻋﻞ ﻛﲎ ﺿﻤﲑ ﺍﶈﺐ ،ﻭﺍﳍﺎﺀ ﰲ ﻣﺮﻫﻔﺎﺗﻪ ﺗﻌﻮﺩ ﺇﻟﻴﻪ .
ﻳﻘﻮﻝ :ﺃﻧﺎ ﳏﺐ ﲞﻼﻑ ﺳﺎﺋﺮ ﺍﶈﺒﲔ ،ﻓﺈﺫﺍ ﺭﺃﻳﺘﲏ ﺃﺫﻛﺮ ﺍﻟﺒﻴﺾ ﻓﺈﳕﺎ ﺃﻛﲎ ﺎ ﻋﻦ ﺍﻟﺴﻴﻮﻑ ،ﻭﺇﺫﺍ ﺫﻛﺮﺕ
ﺍﳊﺴﻦ ﻓﺈﳕﺎ ﺃﻋﲏ ﺑﻪ ﺻﻘﻞ ﺍﻟﺴﻴﻮﻑ .
ﺠﻨﺎﻫﺎ ﺃﺤﺒﺎﺌﻲ ﻭﺃﻁﺭﺍﻓﻬﺎ ﺭﺴﻠﻲ ﻭﺒﺎﻟﺴﻤﺭ ﻋﻥ ﺴﻤﺭ ﺍﻟﻘﻨﺎ ﻏﻴﺭ ﺃﻨﹼﻨﻲ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﲰﻌﺘﲏ ﺃﺫﻛﺮ ﺍﻟﺴﻤﺮ ﻓﺈﳕﺎ ﺃﻋﲏ ﺎ ﺍﻟﺮﻣﺎﺡ .ﻭﺟﲏ ﺍﻟﺮﻣﺎﺡ ﺃﺣﺒﺎﺋﻲ :ﺃﻱ ﻣﺎ ﲡﻨﻴﻪ ﺍﻟﺮﻣﺎﺡ ﻣﻦ
ﺍﻟﻘﺘﻞ ﻭﺍﻟﺴﱯ ،ﻓﺈﺎ ﺃﺣﺒﺎﺋﻲ ،ﻭﺃﻃﺮﺍﻑ ﺍﻟﺮﻣﺎﺡ ﺭﺳﻠﻲ ﺇﱃ ﺃﺣﺒﺎﺋﻲ ﻭﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻟﻪ:
ﻭﻤﺎ ﺴﻜﻨﻲ ﺴﻭﻯ ﻗﺘﻝ ﺍﻷﻋﺎﺩﻱ
ﻭﻗﻮﻟﻪ:
ﻭﻟﻴﺱ ﻟﻨﺎ ﺇﻻﹼ ﺍﻟﺴﻴﻭﻑ ﺭﺴﺎﺌﻝ
ﻟﻐﻴﺭ ﺍﻟﺜﹼﻨﺎﻴﺎ ﺍﻟﻐﺭ ﻭﺍﻟﺤﺩﻕ ﺍﻟﻨﹼﺠﻝ ﻋﺩﻤﺕ ﻓﺅﺍﺩﺍﹰ ﻟﻡ ﺘﺒﺕ ﻓﻴﻪ ﻓﻀﻠ ﺔﹲ
ﻧﺼﺐ ﻛﺎﺷﻒ ﻋﻠﻰ ﺍﻟﻨﺪﺍﺀ ﺍﳌﻀﺎﻑ ،ﺃﻭ ﻋﻠﻰ ﺍﳊﺎﻝ ،ﺃﻭ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﻜﺎﻑ ﰲ ﺩﻋﺘﻚ ﻭﺍﶈﻞ:
ﺍﳉﺪﺏ .
ﻳﻘﻮﻝ :ﻻ ﻋﺪﻡ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻗﲔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺒﺐ ﳎﻴﺌﻚ ﺇﻟﻴﻨﺎ؛ ﻷﻧﻚ ﻛﺸﻔﺖ ﻋﻨﺎ ﺍﳋﻮﻑ
ﺑﺒﺄﺳﻚ ،ﻭﺍﶈﻞ ﲜﻮﺩﻙ ﻭﻓﻀﻠﻚ .
ﻨﺠﺭﺩ ﺫﻜﺭﺍﹰ ﻤﻨﻙ ﺃﻤﻀﻰ ﻤﻥ ﺍﻟﻨﹼﺼﻝ ﻅﻠﻠﻨﺎ ﺇﺫﺍ ﺃﻨﺒﻰ ﺍﻟﺤﺩﻴﺩ ﻨﺼﻭﻟﻨﺎ
ﺃﻧﱮ ﺃﻱ ﺟﻌﻠﻬﺎ ﺗﻨﺒﻮ ،ﻳﻘﺎﻝ ﻧﺒﺎ ﺍﻟﻨﺼﻞ ،ﻭﺃﻧﺒﺎﻩ ﻏﲑﻩ .
ﻳﻘﻮﻝ :ﻛﻨﺎ ﺇﺫﺍ ﺿﺮﺑﻨﺎ ﺃﻋﺪﺍﺀﻧﺎ ﻓﺮﺟﻌﺖ ﻧﺼﻮﻟﻨﺎ ﻭﻧﺒﺖ؛ ﳌﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳊﺪﻳﺪ ،ﺫﻛﺮﻧﺎ ﳍﻢ ﺍﲰﻚ ﻓﻜﺎﻥ
ﻳﺆﺛﺮ ﻓﻴﻬﻢ ﺃﻛﺜﺮ ﳑﺎ ﻳﺆﺛﺮ ﺍﻟﺴﻴﻒ ! ﺃﻱ ﻛﻨﺎ ﻧﺬﻛﺮ ﺍﲰﻚ ﻓﻨﻬﺰﻣﻬﻢ ﺑﺬﻛﺮﻩ .
ﺒﺄﻨﻔﺫ ﻤﻥ ﻨﺸﹼﺎﺒﻨﺎ ﻭﻤﻥ ﺍﻟﻨﹼﺒﻝ ﻭﻨﺭﻤﻲ ﻨﻭﺍﺼﻴﻬﺎ ﻤﻥ ﺍﺴﻤﻙ ﻓﻲ ﺍﻟﻭﻏﻰ
ﺍﻟﻌﻤﻴﺪﻳﺎﺕ
ﻭﻗﺎﻝ ﳝﺪﺡ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻌﻤﻴﺪ ،ﺣﲔ ﻭﺭﺩ ﻋﻠﻴﻪ ﺑﺄﺭﺟﺎﻥ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺃﺭﺑﻊ
ﻭﲬﺴﲔ ﻭﺛﻼﺙ ﻣﺌﺔ:
ﻭﺒﻜﺎﻙ ﺇﻥ ﻟﻡ ﻴﺠﺭ ﺩﻤﻌﻙ ﺃﻭ ﺠﺭﻯ ﺒﺎﺩٍ ﻫﻭﺍﻙ ﺼﺒﺭﺕ ﺃﻡ ﻟﻡ ﺘﺼﺒﺭﺍ
ﺑﺎﺩ ﺃﻱ ﻇﺎﻫﺮ ،ﻭﻫﻮﺍﻙ :ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺑﺎﺩ ﺧﱪﻩ ﻣﻘﺪﻡ ﻋﻠﻴﻪ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ .
ﻭﻋﻨﺪ ﺍﻷﺧﻔﺶ :ﺑﺎﺩ ﻣﺒﺘﺪﺃ ﻭﻫﻮﺍﻙ ﻣﺮﺗﻔﻊ ﺑﻪ ﻛﻤﺎ ﻳﺮﺗﻔﻊ ﺍﻟﻔﺎﻋﻞ ،ﻭﻗﺪ ﺳﺪ ﻣﺴﺪ ﺍﳌﺒﺘﺪﺃ .
ﻭﻗﻮﻟﻪ :ﺃﻭ ﱂ ﺗﺼﱪﺍ ﰲ ﻣﻮﺿﻊ ﺟﺰﻡ ،ﻭﺃﺻﻠﻪ :ﺗﺼﱪﻥ ﺑﺎﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﻟﻠﺘﺄﻛﻴﺪ ،ﻓﺄﺑﺪﻝ ﻋﻨﻬﺎ ﺃﻟﻔﺎﹰ ﰲ
ﺍﻟﻮﻗﻒ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" :ﻟﹶﻨﺴﻔﹶﻌﺎﹰ" ﻭﻗﻮﻝ ﺍﻷﻋﺸﻰ:
ﻭﺍﳌﻌﲎ :ﺃﻥ ﻫﻮﺍﻙ ﻇﺎﻫﺮ ﻋﻼﻣﺎﺗﻪ ،ﺳﻮﺍﺀ ﺻﱪﺕ ﺃﻭ ﺟﺰﻋﺖ ،ﻭﻛﺬﻟﻚ ﺑﻜﺎﺅﻙ ﻇﺎﻫﺮ ،ﺳﻮﺍﺀ ﺟﺮﻯ ﺩﻣﻌﻚ
ﺃﻭ ﱂ ﳚﺮ .
ﻭﺣﻜﻰ ﺃﻧﻪ ﻗﻴﻞ ﻟﻠﻤﺘﻨﱯ :ﺇﻧﻚ ﺧﺎﻟﻔﺖ ﺑﲔ ﺍﳌﺼﺮﺍﻋﲔ ،ﻓﻮﺿﻌﺖ ﰲ ﺍﻷﻭﻝ ﺇﳚﺎﺑﺎﹰ ﺑﻌﺪﻩ ﻧﻔﻲ ،ﻭﰲ ﺍﻟﺜﺎﱐ
ﻧﻔﻴﺎﹰ ﺑﻌﺪﻩ ﺇﳚﺎﺏ ،ﻭﺻﻨﻌﺔ ﺍﻟﺸﻌﺮ ﺗﻘﺘﻀﻲ ﺍﳌﻮﺍﻓﻘﺔ ﺑﲔ ﺻﺪﺭ ﺍﻟﺒﻴﺖ ﻭﻋﺠﺰﻩ .ﻓﻘﺎﻝ :ﺇﻥ ﻛﻨﺖ ﺧﺎﻟﻔﺖ
ﺑﻴﻨﻬﻤﺎ ﻟﻔﻈﺎﹰ ﻓﻘﺪ ﻭﺍﻓﻘﺖ ﺑﻴﻨﻬﻤﺎ ﻣﻌﲎ ،ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺻﱪ ﱂ ﳚﺮ ﺩﻣﻌﻪ ،ﻭﻣﻦ ﱂ ﻳﺼﱪ ﺟﺮﻯ ﺩﻣﻌﻪ،
ﻭﻣﺮﺍﻋﺎﺓ ﺍﳌﻌﲎ ﺃﻭﱃ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻠﻔﻆ .
ﻭﺑﻜﺎﻙ ﻋﻄﻒ ﻋﻠﻰ ﻫﻮﺍﻙ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ ﺻﱪﺕ ﻛﺄﻧﻪ ﻗﺎﻝ :ﺻﱪﺕ ﻭﺻﱪ
ﺑﻜﺎﺅﻙ ﻓﻠﻢ ﳚﺮ ﺩﻣﻌﻚ ﺃﻭ ﱂ ﺗﺼﱪ ﻓﺠﺮﻯ ﺩﻣﻌﻚ .
ﻟﻤﺎ ﺭﺁﻩ ﻭﻓﻲ ﺍﻟﺤﺸﻰ ﻤﺎ ﻻ ﻴﺭﻯ ﻜﻡ ﻏﺭ ﺼﺒﺭﻙ ﻭﺍﺒﺘﺴﺎﻤﻙ ﺼﺎﺤﺒ ﺎﹰ
ﺍﻟﻮﺟﻪ :ﳌﺎ ﺭﺁﳘﺎ .ﻭﻟﻜﻨﻪ ﺃﻗﺎﻡ ﺿﻤﲑ ﺍﻟﻮﺍﺣﺪ ﻣﻘﺎﻡ ﺍﻻﺛﻨﲔ .ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ،ﻛﻢ ﻏﺮ ﺻﱪﻙ ﺻﺎﺣﺒﺎﹰ ﳌﺎ ﺭﺁﻩ،
ﻭﺍﺑﺘﺴﺎﻣﻚ ﳌﺎ ﺭﺁﻩ ،ﻓﺤﺬﻑ ﺃﺣﺪ ﺍﻟﻀﻤﲑﻳﻦ ﻟﺪﻻﻟﺔ ﺍﻵﺧﺮ ،ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ:
ﻋﻨﺩﻙ ﺭﺍﺽٍ ﻭﺍﻟﺭﺃﻱ ﻤﺨﺘﻠﻑ ﻨﺤﻥ ﺒﻤﺎ ﻋﻨﺩﻨﺎ ﻭﺃﻨﺕ ﺒﻤﺎ
ﺃﻱ ﳓﻦ ﲟﺎ ﻋﻨﺪﻧﺎ ﺭﺍﺿﻮﻥ ،ﻭﺃﻧﺖ ﲟﺎ ﻋﻨﺪﻙ ﺭﺍﺽ .ﰒ ﺍﻛﺘﻔﻰ ﺑﺄﺣﺪ ﺍﳋﱪﻳﻦ ﻋﻦ ﺍﻵﺧﺮ .
ﻭﻗﻴﻞ :ﺇﻧﻪ ﺃﺿﻤﺮ ﺍﻟﺘﺠﻠﺪ .ﻭﺍﻟﻀﻤﲑ ﰲ ﺭﺁﻩ ﺇﻟﻴﻪ ﺭﺍﺟﻊ؛ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺼﱪ ﻭﺍﻻﺑﺘﺴﺎﻡ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺘﺠﻠﺪ .
ﻭﺍﳌﻌﲎ :ﺃﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﺃﺻﺤﺎﺑﻚ ﳌﺎ ﺭﺃﻭﺍ ﺻﱪﻙ ﻭﺿﺤﻜﻚ ﻏﺮﻫﻢ ﺫﻟﻚ ﻣﻨﻚ ،ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﻣﺎ ﰲ ﻗﻠﺒﻚ ﻣﻦ
ﻧﺎﺭ ﺍﳍﻮﻯ ﻭﺃﱂ ﺍﻟﻌﺸﻖ .
ﻓﻜﺘﻤﻨﻪ ﻭﻜﻔﻰ ﺒﺠﺴﻤﻙ ﻤﺨﺒﺭﺍ ﺃﻤﺭ ﺍﻟﻔﺅﺍﺩ ﻟﺴﺎﻨﻪ ﻭﺠﻔﻭﻨﻪ
ﺍﳍﺎﺀ ﰲ ﻟﺴﺎﻧﻪ ﻭﺟﻔﻮﻧﻪ :ﻟﻠﻔﺆﺍﺩ ،ﻭﻗﻴﻞ :ﻟﻠﻌﺎﺷﻖ؛ ﻷﻥ ﰲ ﺍﻟﻜﻼﻡ ﺩﻻﻟﺔ ﻋﻠﻴﻪ ،ﻭﰲ ﻛﺘﻤﻨﻪ ﺇﱃ ﻣﺎ ﻻ ﻳﺮﻯ .
ﻳﻘﻮﻝ :ﻟﺴﺎﻧﻚ ﻳﻜﺘﻢ ﺃﻣﺮ ﺍﳍﻮﻯ ﻓﻼ ﻳﻨﻄﻖ ﺑﻪ ،ﻭﺟﻔﻮﻧﻚ ﺗﻜﺘﻤﻪ ﺑﺘﺮﻙ ﺍﻟﺒﻜﺎﺀ ،ﻓﻜﺄﻥ ﻗﻠﺒﻚ ﺃﻣﺮﳘﺎ ﺑﻜﺘﻢ
ﺍﳍﻮﻯ ،ﻭﳘﺎ ﺇﺧﻮﺍﻧﻪ ﻭﺃﺗﺒﺎﻋﻪ ،ﻭﻟﻜﻦ ﳓﻮﻝ ﺟﺴﻤﻚ ﳜﱪ ﻋﻤﺎ ﰲ ﻗﻠﺒﻚ ،ﻓﻜﻔﻰ ﺑﻪ ﳐﱪﺍﹰ .
ﺒﻤﺼﻭﺭٍ ﻟﺒﺱ ﺍﻟﺤﺭﻴﺭ ﻤﺼﻭﺭﺍ ﺘﻌﺱ ﺍﻟﻤﻬﺎﺭﻯ ﻏﻴﺭ ﻤﻬﺭﻱ ﻏﺩﺍ
ﻳﻘﻮﻝ :ﻟﻮ ﻗﺪﺭﺕ ﳌﻨﻌﺖ ﻛﻞ ﺳﺤﺎﺑﺔ ﻣﻦ ﺍﳌﻄﺮ؛ ﻷﱐ ﺗﺄﻣﻠﺖ ﺍﳊﺎﻝ ﻓﺮﺃﻳﺖ ﺍﻟﺴﺤﺎﺏ ﺳﺒﺒﺎﹰ ﻟﻠﻔﺮﺍﻕ؛ ﻷﻧﻪ
ﺇﺫﺍ ﻣﻄﺮ ﺧﺮﺟﻮﺍ ﻟﻄﻠﺐ ﺍﳌﻄﺮ ﻭﺍﻟﻜﻸ ،ﻓﻬﻮ ﻣﺜﻞ ﻏﺮﺍﺏ ﺍﻟﺒﲔ؛ ﻷﻧﻪ ﺇﺫﺍ ﺻﺎﺡ ﺃﺫﻥ ﺑﺎﻟﻔﺮﺍﻕ ! ﻭﻣﻄﺮ
ﺍﻟﺴﺤﺎﺏ ﻛﺬﻟﻚ ،ﻓﺎﻟﺴﺤﺎﺏ ﻛﺎﻟﻐﺮﺍﺏ ﻭﻣﻄﺮﻩ ﰲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻕ ﻛﺼﻴﺎﺡ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ،ﻓﻠﻮ ﻗﺪﺭﺕ
ﳌﻨﻌﺘﻪ ﻣﻦ ﺍﳌﻄﺮ ﺣﱴ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻔﺮﺍﻕ .
ﺇﻻﹼ ﺸﻘﻘﻥ ﻋﻠﻴﻪ ﺜﻭﺒ ﺎﹰ ﺃﺨﻀﺭﺍ ﻭﺇﺫﺍ ﺍﻟﺤﻤﺎﺌﻝ ﻤﺎ ﻴﺨﺩﻥ ﺒﻨﻔﻨ ﻑٍ
ﺍﳊﻤﺎﺋﻞ :ﲨﻊ ﺍﳊﻤﻮﻟﺔ ،ﻭﻫﻲ ﺍﻹﺑﻞ ﺍﻟﱵ ﳛﻤﻞ ﻋﻠﻴﻬﺎ .ﻭﺍﻟﻨﻔﻨﻒ :ﺍﳌﻬﻮﻯ ﺑﲔ ﺟﺒﻠﲔ .ﻭﳜﺪﻥ :ﻳﺴﺮﻋﻦ.
ﺷﺒﻪ ﻛﺜﺮﺓ ﺍﻟﻜﻸ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺑﺜﻮﺏ ﺃﺧﻀﺮ ،ﻭﺷﻘﻬﺎ ﺇﻳﺎﻩ :ﺭﻋﻴﻬﺎ ﻟﻪ ﺣﱴ ﻳﺼﲑ ﻛﺎﻟﺜﻮﺏ ﺍﳌﺸﻘﻮﻕ ﳌﺎ
ﺭﻋﺖ ﺍﻟﻮﺳﻂ ﻭﺗﺮﻛﺖ ﺍﳊﺎﻓﺎﺕ .
ﻭﻗﻴﻞ :ﺷﻘﻬﺎ ﺇﻳﺎﻩ :ﺳﲑﻫﺎ ﻓﻴﻪ .
ﻳﻘﻮﻝ :ﻭﺇﺫﺍ ﺇﺑﻠﻬﻢ ﻻ ﺗﺴﲑ ﰲ ﻓﻼﺓ ﺇﻻ ﺷﻘﺖ ﻋﻠﻴﻬﺎ ﻣﺎ ﻟﺒﺴﺖ ﻣﻦ ﺍﻟﻜﻸ ،ﺑﺮﻋﻴﻬﺎ ﻭﻭﻃﺌﻬﺎ.
ﺃﺴﺒﻰ ﻤﻬﺎﺓﹰ ﻟﻠﻘﻠﻭﺏ ﻭﺠﺅﺫﺭﺍ ﻴﺤﻤﻠﻥ ﻤﺜﻝ ﺍﻟﺭﻭﺽ ﺇ ﻻﹼ ﺃﻨﹼﻪ
ﺷﺒﻪ ﺍﳍﻮﺍﺩﺝ ﺑﺎﻟﺮﻭﺽ؛ ﻟﻠﻨﻘﻮﺵ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ،ﻭﺷﺒﻪ ﺍﻟﻨﺴﺎﺀ ﺍﻟﱵ ﰲ ﺍﳍﻮﺍﺩﺝ ﺑﺒﻘﺮ ﺍﻟﻮﺣﺶ ﻭﺃﻭﻻﺩﻫﺎ .
ﻳﻘﻮﻝ :ﲢﻤﻞ ﻫﺬﻩ ﺍﻹﺑﻞ ﰲ ﻫﺬﺍ ﺍﻟﺮﻭﺽ ﻫﻮﺍﺩﺝ ﻣﺜﻞ ﺍﻟﺮﻭﺽ ﻭﻛﺬﻟﻚ ﻣﺜﻞ ﺍﻟﺮﻭﺽ ﻣﻦ ﺭﺑﺎﺕ ﺍﳍﻮﺍﺩﺝ،
ﺇﻻ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻨﺴﺎﺀ ﺃﺳﱮ ﻟﻠﻘﻠﻮﺏ ﻣﻦ ﺍﳌﻬﺎ ﻭﺍﳉﺂﺫﺭ .
ﻭﻣﻬﺎﺓﹰ ﻭﺟﺆﺫﺭﺍ ﻧﺼﺒﺎ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ.
ﻀﻌﻔ ﺎﹰ ،ﻭﺃﻨﻜﺭ ﺨﺎﺘﻤﺎﻱ ﺍﻟﺨﻨﺼﺭﺍ ﻓﺒﻠﺤﻅﻬﺎ ﻨﻜﺭﺕ ﻗﻨﺎﺘﻲ ﺭﺍﺤﺘﻲ
ﻧﻜﺮﺕ ﺍﻟﺸﻲﺀ ﻓﺄﻧﻜﺮﺗﻪ .
ﻳﻘﻮﻝ :ﺑﺴﺒﺐ ﳊﻆ ﺍﻟﻨﺴﺎﺀ ﺿﻌﻔﺖ ﺭﺍﺣﱵ ﻋﻦ ﲪﻞ ﻗﻨﺎﰐ ،ﻭﻗﻠﻖ ﺧﺎﲤﻲ ﰲ ﺧﻨﺼﺮﻱ؛ ﻟﻨﺤﻮﱄ ﻭﺿﻌﻔﻲ .
ﻭﺃﺭﺍﺩ ﻟﻲ ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﺘﺨﻴﺭﺍ ﺃﻋﻁﻰ ﺍﻟﺯﻤﺎﻥ ﻓﻤﺎ ﻗﺒﻠﺕ ﻋﻁﺎﺀﻩ
ﻳﻘﻮﻝ :ﺑﺄﰊ ﻣﻦ ﻻ ﺗﺮﻳﻪ ﺍﳊﺮﺏ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻘﺒﻼ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﺮﺍﻩ ﺃﺣﺪ ﻣﺪﺑﺮﺍ :ﺃﻱ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻟﻘﺎﺋﻪ
ﺃﺣﺪ ،ﻭﻻ ﻳﻮﱄ ﻣﻦ ﺑﲔ ﻳﺪﻱ ﺃﺣﺪ ﺃﻳﻀﺎﹰ .
ﻤﺎ ﻴﻠﺒﺴﻭﻥ ﻤﻥ ﺍﻟﺤﺩﻴﺩ ﻤﻌﺼﻔﺭﺍ ﺨﻨﺜﻰ ﺍﻟﻔﺤﻭﻝ ﻤﻥ ﺍﻟﻜﻤﺎﺓ ﺒﺼﺒﻐﻪ
ﺃﻱ :ﺟﻌﻞ ﺍﻟﻔﺤﻮﻝ ﻛﺎﳌﺨﻨﺜﲔ ﺍﻟﺬﻳﻦ ﻳﻠﺒﺴﻮﻥ ﺍﳌﻌﺼﻔﺮﺍﺕ :ﻳﻌﲏ ﺧﻀﺐ ﺛﻴﺎﺏ ﺍﻟﻜﻤﺎﺓ ﻭﺩﺭﻭﻋﻬﻢ ﺑﺪﻣﺎﺋﻬﻢ
ﻓﺼﺎﺭﻭﺍ ﻛﺎﳌﺨﻨﺜﲔ ﺍﻟﺬﻳﻦ ﻳﻠﺒﺴﻮﻥ ﺍﳌﻌﺼﻔﺮﺍﺕ .ﻭﻗﻴﻞ :ﺟﻌﻠﻬﻢ ﻛﺎﳌﺨﻨﺜﲔ ﳉﺒﻨﻬﻢ .ﻭﺗﻘﺪﻳﺮﻩ :ﺑﺼﺒﻐﻪ
ﻣﻌﺼﻔﺮﺍ ﻣﺎ ﻳﻠﺒﺴﻮﻥ ﻣﻦ ﺍﳊﺪﻳﺪ .
ﺸﺭﻓﺎﹰ ﻋﻠﻰ ﺼﻡ ﺍﻟﺭﻤﺎﺡ ﻭﻤﻔﺨﺭﺍﹰ ﻴﺘﻜﺴﺏ ﺍﻟﻘﺼﺏ ﺍﻟﻀﻌﻴﻑ ﺒﺨﻁﹼﻪ
ﺃﺭﺍﺩ ﺑﺎﻟﻘﺼﺐ ﺍﻟﻀﻌﻴﻒ :ﺍﻟﻘﻠﻢ ،ﻭﺑﺎﳌﻔﺨﺮ :ﺍﻟﻔﺨﺮ.
ﻳﻌﲏ :ﺇﺫﺍ ﻛﺘﺐ ﺑﻘﻠﻤﻪ ﺍﻛﺘﺴﺐ ﻗﻠﻤﻪ ﲞﻄﻪ ﺷﺮﻓﺎ ﻋﻠﻰ ﺍﻟﺮﻣﺎﺡ؛ ﻷﻧﻪ ﻳﻔﻌﻞ ﺑﻘﻠﻤﻪ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ ﺍﻟﻔﺎﺭﺱ
ﺑﺮﳏﻪ.
ﺘﻴﻪ ﺍﻟﻤﺩﻝّ ﻓﻠﻭ ﻤﺸﻰ ﻟﺘﺒﺨﺘﺭﺍ ﻭﻴﺒﻴﻥ ﻓﻴﻤﺎ ﻤﺱ ﻤﻨﻪ ﺒﻨﺎﻨﻪ
ﺍﳍﺎﺀ ﰲ ﻣﻨﻪ ﻟﻠﻘﺼﺐ .
ﻳﻘﻮﻝ :ﻳﻈﻬﺮ ﰲ ﻛﻞ ﻗﺼﺐ ﻣﺴﻪ ﺑﻨﺎﻧﻪ ﻣﻦ ﺍﻟﺘﻴﻪ ﻣﺎ ﻟﻮ ﺃﻣﻜﻨﻪ ﺍﳌﺸﻲ ﻟﺘﺒﺨﺘﺮ ﰲ ﻣﺸﻴﻪ .
ﻗﺒﻝ ﺍﻟﺠﻴﻭﺵ ﺜﻨﻰ ﺍﻟﺠﻴﻭﺵ ﺘﺤﻴﺭﺍ ﻴﺎ ﻤﻥ ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺒﻼﺩ ﻜﺘﺎﺒﻪ
ﻳﻌﲏ :ﺇﺫﺍ ﻛﺘﺐ ﻟﻌﺪﻭ ﻛﺘﺎﺑﺎﹰ ﱂ ﳛﺘﺞ ﺇﱃ ﺇﻧﻔﺎﺫ ﺍﳉﻴﻮﺵ؛ ﻷﻧﻪ ﻳﻬﺰﻣﻬﻢ ﺑﻜﺘﺎﺑﻪ ﻭﻳﺼﲑﻫﻢ ﻣﺘﺤﲑﻳﻦ ﺑﻮﻋﺪﻩ
ﻭﻭﻋﻴﺪﻩ .
ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﻟﻨﻔﺴﻪ ﰲ ﻗﻮﻟﻪ:
ﺇﳕﺎ ﲨﻊ ﺍﻟﺮﻛﺒﺔ ﻣﻊ ﺃﻥ ﻟﻠﻨﺎﻗﺔ ﺭﻛﺒﺘﲔ ﳎﺎﺯﺍﹰ ،ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺮﻛﺒﺘﲔ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﲰﻰ ﻟﻜﻞ ﺟﺰﺀ
ﻣﻨﻪ ﺭﻛﺒﺔ ،ﰒ ﻗﺎﻝ :ﺗﻘﻌﺎﻥ ﻓﺮﺟﻊ ﺇﱃ ﺍﻟﺘﺜﻨﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺗﺮﻙ ﺍﺎﺯ ،ﻭﺍﻷﺫﻓﺮ :ﺍﻟﺬﻛﻲ ﺍﻟﺮﺍﺋﺤﺔ .
ﻳﻘﻮﻝ :ﺇﻥ ﻧﺎﻗﱵ ﺗﺮﻓﻌﺖ ﻭﺃﻧﻔﺖ ﻋﻦ ﺃﻥ ﺗﻘﻊ ﺭﻛﺒﺘﺎﻫﺎ ﻋﻠﻰ ﻣﱪﻙ ﻓﻴﻪ ﺍﻟﺘﺮﺍﺏ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﻘﻊ
ﺭﻛﺒﺘﺎﻫﺎ ﻋﻠﻰ ﺍﳌﺴﻚ ﺍﻷﺫﻓﺮ ،ﻓﻠﻬﺬﺍ ﻗﺼﺪﺗﻚ
ﺤﺫﻴﺕ ﻗﻭﺍﺌﻤﻬﺎ ﺍﻟﻌﻘﻴﻕ ﺍﻷﺤﻤﺭﺍ ﻓﺄﺘﺘﻙ ﺩﺍﻤﻴﺔ ﺍﻷﻅ ﻝّ ﻜﺄﻨﹼﻤﺎ
ﺍﻷﻇﻞ :ﺑﺎﻃﻦ ﺍﳋﻒ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻷﺭﺽ ،ﻭﺣﺬﻳﺖ ﺃﻱ ﺟﻌﻞ ﳍﺎ ﺣﺬﺍﺀً ﻭﻫﻮ ﺍﻟﻨﻌﻞ .
ﻳﻘﻮﻝ :ﺟﺎﺀﺗﻚ ﻧﺎﻗﱵ ﻭﺍﳊﺠﺎﺭﺓ ﻗﺪ ﺃﺩﻣﺖ ﺃﺧﻔﺎﻓﻬﺎ ،ﻓﻜﺄﺎ ﺣﺬﻳﺖ ﺑﺎﻟﻌﻘﻴﻖ ﺍﻷﲪﺮ .ﺷﺒﻪ ﺍﻟﺪﻡ ﺍﻷﲪﺮ
ﺑﺎﻟﻌﻘﻴﻖ .
ﻭﺠﺩﺘﻪ ﻤﺸﻐﻭﻝ ﺍﻟﻴﺩﻴﻥ ﻤﻔﻜﹼﺭﺍ ﺒﺩﺭﺕ ﺇﻟﻴﻙ ﻴﺩ ﺍﻟﺯﻤﺎﻥ ﻜﺄﻨﹼﻬﺎ
ﺍﻹﻳﺎﺓ :ﺿﻮﺀ ﺍﻟﺸﻤﺲ .ﻭﺍﻷﺭﺁﺩ :ﲨﻊ ﺍﻟﺮﺋﺪ ،ﻭﻫﻮ ﺍﻟﺘﺮﺏ .ﻭﺍﳍﺎﺀ ﰲ ﺃﺎ ﻟﻠﺸﻤﺲ ﻭﰲ ﺃﺭﺁﺩﻩ ﻟﻠﺴﻴﻒ .
ﻳﻌﲏ :ﻫﻮ ﲟﱰﻟﺔ ﺍﻟﻐﻴﺚ ،ﻭﺍﻟﻨﺎﺱ ﻛﺎﳉﺮﺍﺩ ﻳﻔﺴﺪﻭﻥ ﺍﻟﺰﺭﻉ ﻭﳜﺮﺑﻮﻥ ﺍﻟﺒﻼﺩ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﺎﳊﻤﺪ ﻣﻦ ﻛﻞ
ﺃﺣﺪ؛ ﻷﻧﻪ ﻳﻨﻔﻊ ﻭﻏﲑﻩ ﻳﻀﺮ .ﻭﻫﺬﺍ ﻛﻘﻮﻝ ﺃﰊ ﻋﻴﻨﻴﺔ ﻳﻬﺠﻮ ﻳﺰﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﻭﳝﺪﺡ ﺃﺑﺎﻩ:
ﻭﺃﻨﺕ ﺠﺭﺍﺩ ﻟﺴﺕ ﺘﺒﻘﻰ ﻭﻻ ﺘﺫﺭ ﺃﺒﻭﻙ ﻟﻨﺎ ﻏﻴﺙﹲ ﻨﻌﻴﺵ ﺒﺴﻴﺒﻪ
ﻟﻡ ﻭﺍﻟﺒﻌﺙ ﺤﻴﻥ ﺸﺎﻉ ﻓﺴﺎﺩﻩ ﻤﺜﻠﻤﺎ ﺃﺤﺩﺙ ﺍﻟﻨﹼﺒﻭﺓ ﻓﻲ ﺍﻟﻌﺎ
ﺍﳍﺎﺀ ﰲ ﻓﺴﺎﺩﻩ ﻟﻠﻌﺎﱂ .
ﻳﻘﻮﻝ :ﺃﻭﺟﺪﻙ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺑﻌﺪ ﻣﺎ ﺷﺎﻉ ﻓﻴﻪ ﺍﻟﺒﺨﻞ ﻭﺍﻟﻔﺴﺎﺩ ،ﻛﻤﺎ ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﻧﺒﻴﺎﺀ
ﺣﲔ ﺷﺎﻉ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﺎﺩ ،ﻭﻫﺬﺍ ﻛﻘﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ:
ﻋﻠﻰ ﻓﺘﺭﺓٍ ﻭﺍﻟﻨﹼﺎﺱ ﻤﺜﻝ ﺍﻟﺒﻬﺎﺌﻡ ﺠﻌﻠﺕ ﻷﻫﻝ ﺍﻷﺭﺽ ﻋﺩﻻﹰ ﻭﺭﺤﻤ ﺔﹰ
ﻋﻠﻰ ﻓﺘﺭﺓٍ ﻭﺍﻟﻨﹼﺎﺱ ﻤﺜﻝ ﺍﻟﺒﻬﺎﺌﻡ ﻜﻤﺎ ﺒﻌﺙ ﺍﷲ ﺍﻟﻨﹼﺒﻲ ﻤﺤﻤﺩﺍﹰ
ﻟﻊ ﻓﻴﻪ ،ﻭﻟﻡ ﻴﺸﻨﻬﺎ ﺴﻭﺍﺩﻩ ﺯﺍﻨﺕ ﺍﻟﻠﹼﻴﻝ ﻏﺭﺓ ﺍﻟﻘﻤﺭ ﺍﻟﻁﹼﺎ
ﺍﳍﺎﺀ ﰲ ﺳﻮﺍﺩﻩ ﻟﻠﻴﻞ .ﻳﻌﲏ :ﺃﻧﻚ ﺯﻧﺖ ﺯﻣﺎﻧﻚ ﲟﺤﺎﺳﻨﻚ ،ﻭﱂ ﻳﻀﺮﻙ ﻟﺆﻡ ﺃﻫﻠ ﻪ ﻭﻓﺴﺎﺩﻫﻢ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺪﺭ
ﻳﺰﻳﻦ ﺍﻟﻠﻴﻞ ﺑﻀﻴﺎﺋﻪ ،ﻭﻻ ﻳﻀﺮﻩ ﺳﻮﺍﺩ ﺍﻟﻠﻴﻞ .
ﺃﻫﺩﺕ ﺇﻟﻰ ﺭﺒﻬﺎ ﺍﻟﺭﺌﻴﺱ ﻋﺒﺎﺩﻩ ﻜﺜﺭ ﺍﻟﻔﻜﺭ ﻜﻴﻑ ﻨﻬﺩﻱ ﻜﻤﺎ
ﻳﻘﻮﻝ :ﻛﺜﺮ ﻓﻜﺮﻱ ﻓﻴﻤﺎ ﺃﻫﺪﻳﻪ ﺇﱃ ﺍﺑﻦ ﺍﻟﻌﻤﻴﺪ ﰲ ﻳﻮﻡ ﺍﻟﻨﲑﻭﺯ ،ﻛﻤﺎ ﺪﻱ ﺇﻟﻴﻪ ﻋﺒﻴﺪﻩ .
ﳌﺎ ﺟﻌﻠﻪ ﺭﺑﺎﹰ ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﻋﺒﻴﺪﺍﹰ ﻟﻪ ،ﺗﻔﺨﻴﻤﺎﹰ ﻭﺗﻌﻈﻴﻤﺎﹰ.
ﻝ ﻓﻤﻨﻪ ﻫﺒﺎﺘﻪ ﻭﻗﻴﺎﺩﻩ ﻭﺍﻟﹼﺫﻱ ﻋﻨﺩﻨﺎ ﻤﻥ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺨﻲ
ﻳﻘﻮﻝ :ﻭﺭﺩ ﻛﺘﺎﺏ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻜﺘﺐ ﻛﻠﻬﺎ ،ﰒ ﻗﺎﻝ :ﺟﻌﻞ ﺍﷲ ﻳﺪ ﻛﻞ ﻛﺎﺗﺐ ﻓﺪﺍﺀً ﻟﻴﺪﻩ .
ﻭﻗﻴﻞ :ﻣﻌﲎ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ :ﻣﺜﻞ ﻣﻌﲎ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱐ .ﻓﻘﻮﻟﻪ :ﺑﻜﺘﺐ ﺍﻷﻧﺎﻡ ﻛﻘﻮﻟﻪ :ﺑﻨﻔﺴﻲ ﺃﻱ ﺟﻌﻞ
ﺍﷲ ﲨﻴﻊ ﻛﺘﺐ ﺍﻷﻧﺎﻡ ﻓﺪﺍﺀ ﻟﻜﺘﺎﺑﻪ ،ﻭﺃﻳﺪﻳﻬﻢ ﻓﺪﺍﺀً ﻟﻴﺪﻩ .
ﻭﻴﺫﻜﺭ ﻤﻥ ﺸﻭﻗﻪ ﻤﺎ ﻨﺠﺩ ﻴﻌﺒﺭ ﻋﻤﺎ ﻟﻪ ﻋﻨﺩﻨﺎ
ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻌﱪ ﻋﻤﺎ ﻋﻨﺪﻧﺎ ﻣﻦ ﺍﶈﺒﺔ ،ﻭﻳﺬﻛﺮ ﻣﻦ ﺍﻟﺸﻮﻕ ﻣﺜﻞ ﻣﺎ ﺃﺟﺪﻩ ﰲ ﻗﻠﱯ ﺇﻟﻴﻪ .
ﻭﺃﺒﺭﻕ ﻨﺎﻗﺩﻩ ﻤﺎ ﺍﻨﺘﻘﺩ ﻓﺄﺨﺭﻕ ﺭﺍﺌﻴﻪ ﻤﺎ ﺭﺃﻯ
ﺍﳌﻌﻄﺲ :ﺍﻷﻧﻒ .ﻭﺗﻘﺪﻳﺮ ﺍﻟﺒﻴﺖ :ﻫﺬﺍ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﺣﺐ ﺍﻣﺮﺉٍ ﺃﺣﺒﺘﻪ ﺍﻷﻧﻔﺲ ﻭﻫﺬﺍ ﺍﻟﺒﺨﻮﺭ ﺃﻃﻴﺐ ﺷﻲﺀ
ﴰﻪ ﺍﳌﻌﻄﺲ .
ﻤﺠﺎﻤﺭﻩ ﺍﻵﺱ ﻭﺍﻟﻨﹼﺭﺠﺱ ﻭﻨﺸﺭ ﻤﻥ ﺍﻟﻨﹼﺩ ﻟﻜﻨﹼﻤﺎ
ﺃﻱ :ﻭﺃﻃﻴﺐ ﻣﺎ ﴰﻪ ﻣﻌﻄﺲ :ﻧﺸﺮ ﻣﻦ ﺍﻟﻨﺪ ﻭﻟﻜﻨﻪ ﰲ ﳎﻤﺮﺓ ﻣﻦ ﲞﻮﺭ .ﺟﻌﻠﻬﺎ ﻟﺬﻟﻚ ﳎﺎﻣﺮ ،ﻭﻫﻲ ﳎﻤﺮﺓ
ﻭﺍﺣﺪﺓ .
ﻓﻬﻝ ﻫﺎﺠﻪ ﻋﺯﻙ ﺍﻷﻗﻌﺱ ؟ ! ﻭﻟﺴﻨﺎ ﻨﺭﻯ ﻟﻬﺒﺎﹰ ﻫﺎﺠﻪ
ﺍﻷﻗﻌﺲ :ﺍﻟﺜﺎﺑﺖ ﺍﳌﻤﺘﻨﻊ ﻭﻫﺎﺀ ﻫﺎﺟﻪ ﻟﻠﻨﺪ .
ﻳﻘﻮﻝ :ﻟﺴﻨﺎ ﻧﺮﻯ ﻧﺎﺭﺍﹰ ﲢﺮﻗﻪ ﻭﻴﺞ ﺭﺍﺋﺤﺘﻪ ،ﻓﻠﻌﻞ ﻋﺰﻙ ﻫﺎﺟﻪ ،ﺣﱴ ﺍﻧﺘﺸﺮ ﺭﳛﻪ .
ﻟﺘﺤﺴﺩ ﺃﺭﺠﻠﻬﺎ ﺍﻷﺭﺅﺱ ﻭﺇﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻟﹼﺘﻲ ﺤﻭﻟﻪ
ﺍﻟﻘﻴﺎﻡ :ﲨﻊ ﻗﺎﺋﻢ .
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻐﻠﻤﺎﻥ ﻭﺍﳋﺪﻡ ﺍﻟﻘﻴﺎﻡ ﺗﺸﺘﻬﻲ ﺭﺀﻭﺳﻬﺎ ﺃﻥ ﺗﺒﺎﺷﺮ ﺍﻷﺭﺽ ﰲ ﺍﻟﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻳﻚ ﺗﺸﺮﻓﺎﹰ
ﲞﺪﻣﺘﻚ ،ﻓﺘﺤﺴﺪ ﺍﻷﺭﺟﻞ ﻟﺬﻟﻚ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﺮﺀﻭﺱ ﲢﺴﺪ ﺍﻷﺭﺟﻞ؛ ﻷﺎ ﲤﻨﺖ ﺃﻥ ﺗﺴﻌﻰ ﰲ ﺧﺪﻣﺘﻚ ﻛﻤﺎ ﺗﺴﻌﻰ ﺍﻷﺭﺟﻞ .
ﻳﻌﲏ :ﺃﱐ ﻻ ﺃﺳﺘﻘﺮ ﰲ ﻛﺎﻥ ﻓﺈﺫﺍ ﳘﻤﺖ ﺑﺄﻣﺮ ﺭﻛﺒﺖ ﳒﺎﺋﺐ ،ﻭﱂ ﺃﻓﻜﺮ ﰲ ﻃﺎﻟﻊ ﳓﺲ ﺃﻭ ﺳﻌﺪ ،ﻭﻻ ﻳﺮﺩﱐ
ﻋﻦ ﻣﺮﺍﺩﻱ ﳓﻮﺳﺔ ﻭﻻ ﳓﺲ ﻭﻻ ﺃﺑﺎﱄ ﺑﻪ .
ﻋﻠﻴﻬﻥ ﻻ ﺨﻭﻓﺎﹰ ﻤﻥ ﺍﻟﺤﺭ ﻭﺍﻟﺒﺭﺩ ﻭﺃﻭﺠﻪ ﻓﺘﻴﺎﻥٍ ﺤﻴﺎﺀ ﺘﻠﺜﹼﻤﻭﺍ
ﻭﺃﻭﺟﻪ :ﻋﻄﻒ ﻋﻠﻰ ﳒﺎﺋﺐ :ﺃﻱ ﺗﺒﺪﻝ ﺇﻳﺎﻱ ﳒﺎﺋﺐ ﻭﺃﻭﺟﻪ ﻏﻠﻤﺎﻥ ،ﻗﺪ ﺗﻠﺜﻤﻮﺍ ﻋﻠﻴﻬﺎ ﺣﻴﺎﺀً ﻟﺼﺒﺎﺣﺘﻬﺎ
ﻭﻃﻼﻗﺘﻬﺎ ،ﻭﺍﻟﻀﻤﲑ ﰲ ﻋﻠﻴﻬﻦ ﻟﻸﻭﺟﻪ .ﻭﻗﻴﻞ :ﺣﻴﺎﺀً ﳑﻦ ﺑﻪ ﻳﺘﻌﺮﺿﻮﻥ ﻟﻪ ﺑﺎﻟﺴﱯ ﻭﺍﻟﻐﺎﺭﺓ ،ﻭﱂ ﻳﺘﻠﺜﻤﻮﺍ
ﻭﻗﻴﻞ :ﻣﺸﻴﺤﺔﹰ :ﺃﻱ ﻣﺰﺩﲪﺔ ،ﻭﺗﺸﺎﳛﻦ :ﺃﻱ ﺍﺯﺩﲪﻦ .ﻭﺍﻟﻮﺭﺩ :ﺍﳌﺎﺀ ﺑﻌﻴﻨﻪ ﻭﺍﻟﻮﺭﻭﺩ ﺇﺗﻴﺎﻥ ﺍﳌﺎﺀ .
ﻳﻘﻮﻝ :ﺇﻥ ﺧﻴﻠﻪ ﺗﻜﺮﻩ ﺍﻻﻧﺘﻘﺎﻝ ﻋﻨﻪ ﺇﱃ ﺯﻭﺍﺭﻩ ،ﻭﺗﺴﺮﻉ ﺇﱃ ﺍﳌﻮﺕ ﺑﲔ ﻳﺪﻳﻪ ،ﻛﻤﺎ ﺗﺴﺮﻉ ﺍﻟﻘﻄﺎ ﺇﱃ ﻭﺭﻭﺩ
ﺍﳌﺎﺀ .
ﺍﳍﻤﺰﺓ ﻟﻠﻨﺪﺍﺀ ،ﻭﺃﻛﺮﻡ :ﺗﻔﺨﻴﻤﺎﹰ ﺃﻭ ﺗﻘﺮﻳﺮﺍﹰ ﳌﻨﺎﻗﻴﻪ ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻳﺎ ﺃﺣﺰﻡ ﺍﻟﻨﺎﺱ ،ﻭﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ،ﻭﺃﺷﺠﻊ
ﺍﻟﻨﺎﺱ ،ﻭﺃﺭﺣﻢ ﺍﻟﻨﺎﺱ .
ﻋﻠﻰ ﺍﻟﻤﻨﺒﺭ ﺍﻟﻌﺎﻟﻲ ﺃﻭ ﺍﻟﻔﺭﺱ ﺍﻟﻨﹼﻬﺩ ﻭﺃﺤﺴﻥ ﻤﻌﺘﻡ ﺠﻠﻭﺴﺎﹰ ﻭﺭﻜﺒ ﺔﹰ
ﺍﻟﻔﺮﺱ ﺍﻟﻨﻬﺪ :ﺍﳌﺸﺮﻑ .
ﻳﻘﻮﻝ :ﻳﺎ ﺃﺣﺴﻦ ﻣﻦ ﻳﻠﺒﺲ ﺍﻟﻌﻤﺎﻣﺔ ﰲ ﺣﺎﻝ ﻣﺎ ﳚﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ﺍﻟﻌﺎﱄ ﻋﻨﺪ ﺍﳋﻄﺒﺔ ،ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺑﻪ
ﻋﺎﺩﺓ ﺍﳌﻠﻮﻙ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ،ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺑﺎﳌﻨﱪ :ﺳﺮﻳﺮ ﺍﳌﻠﻚ ،ﻭﻳﺎ ﺃﺣﺴﻦ ﻣﻦ ﻳﻠﺒﺲ ﺍﻟﻌﻤﺎﻣﺔ ﰲ ﺭﻛﻮﺑﻪ
ﻋﻠﻰ ﺍﻟﻔﺮﺱ.
ﻓﻠﻤﺎ ﺤﻤﺩﻨﺎ ﻟﻡ ﺘﺩﻤﻨﺎ ﻋﻠﻰ ﺍﻟﺤﻤﺩ ﺘﻔﻀﻠﺕ ﺍﻷﻴﺎﻡ ﺒﺎﻟﺠﻤﻊ ﺒﻴﻨﻨﺎ
ﻳﻘﻮﻝ :ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﻮﺻﻮﻑ ﺑﺎﳋﺼﺎﻝ ﺍﳌﺬﻛﻮﺭﺓ ،ﺇﻥ ﺍﻷﻳﺎﻡ ﺍﺑﺘﺪﺃﺗﲏ ﺑﺎﻹﺣﺴﺎﻥ ،ﻓﺠﻤﻌﺖ ﺑﻴﻨﻨﺎ ،ﻓﻠﻤﺎ ﲪﺪﻧﺎﻫﺎ
ﱂ ﺗﺪﻣﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻤﺪ ،ﺑﻞ ﺃﺫﻧﺖ ﰲ ﺍﻧﺼﺮﺍﰲ ﻋﻨﻚ ! ﻭﺟﻌﻞ ﺍﳊﻤﺪ ﻣﻨﻬﻤﺎ ﲨﻴﻌﺎﹰ :ﺃﻱ ﻛﻨﺖ ﲢﺐ
ﺍﻻﺟﺘﻤﺎﻉ ﻣﻌﻲ ،ﻛﻤﺎ ﻛﻨﺖ ﺃﺣﺒﻪ ،ﻓﻠﻜﻞ ﻭﺍﺣﺪ ﻣﻨﺎ ﲪﺪ ﺍﻷﻳﺎﻡ ﻋﻠﻰ ﺍﺟﺘﻤﺎﻋﻪ ﻣﻊ ﺻﺎﺣﺒﻪ ،ﻭﻫﺬﺍ ﺗﻌﻈﻴﻢ
ﻣﻨﻪ ﻷﻣﺮ ﻧﻔﺴﻪ ﻛﻤﺎ ﻫﻮ ﺗﻌﻈﻴﻢ ﻟﻠﻤﻤﺪﻭﺡ .
ﺠﻤﺎﻟﻙ ﻭﺍﻟﻌﻠﻡ ﺍﻟﻤﺒﺭﺡ ﻭﺍﻟﻤﺠﺩ ﺠﻌﻠﻥ ﻭﺩﺍﻋﻲ ﻭﺍﺤﺩﺍﹰ ﻟﺜﻼﺜ ﺔٍ:
ﺃﻱ ﺟﻌﻠﻦ ﺍﻷﻳﺎﻡ ﻭﺩﺍﻋﻲ ﻭﺩﺍﻋﺎﹰ ﻭﺍﺣﺪﺍﹰ ،ﺃﻭﺩﻉ ﺑﻪ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ :ﲨﺎﻟﻚ ،ﻭﻋﻠﻤﻚ ،ﻭﳎﺪﻙ .
ﻭﻗﻮﻟﻪ :ﻭﺍﻟﻌﻠﻢ ﺍﳌﱪﺡ ﺃﻱ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ .
ﻴﻌﻴﺭﻨﻲ ﺃﻫﻠﻲ ﺒﺈﺩﺭﺍﻜﻬﺎ ﻭﺤﺩﻱ ﻭﻗﺩ ﻜﻨﺕ ﺃﺩﺭﻜﺕ ﺍﻟﻤﻨﻰ ﻏﻴﺭ ﺃﻨﹼﻨﻲ
ﺃﻱ :ﺃﺩﺭﻛﺖ ﺍﳌﲎ ﺑﻠﻘﺎﺋﻚ ،ﻏﲑ ﺃﻥ ﺃﻫﻠﻲ ﻳﻌﲑﻭﱐ ﺇﺫﺍ ﱂ ﺃﺷﺎﺭﻛﻬﻢ ﻓﻴﻤﺎ ﻧﻠﺘﻪ ،ﻓﺄﺭﺟﻊ ﺇﻟﻴﻬﻢ ﻷﺷﺎﺭﻛﻬﻢ .
ﺃﺭﻯ ﺒﻌﺩﻩ ﻤﻥ ﻻ ﻴﺭﻯ ﻤﺜﻠﻪ ﺒﻌﺩﻱ ﻭﻜ ﻝّ ﺸﺭﻴﻙٍ ﻓﻲ ﺍﻟﺴﺭﻭﺭ ﺒﻤﺼﺒﺤﻲ
ﺍﳌﺼﺒﺢ :ﺍﻹﺻﺒﺎﺡ .ﻭﺍﳍﺎﺀ ﰲ ﺑﻌﺪﻩ ﺭﺍﺟﻌﺔ ﺇﱃ ﻛﻞ ﺷﺮﻳﻚ .ﻭﰲ ﻣﺜﻠﻪ ﻻﺑﻦ ﺍﻟﻌﻤﻴﺪ .
ﻳﻘﻮﻝ :ﻛﻞ ﻣﻦ ﺷﺎﺭﻛﲏ ﻣﻦ ﺃﻫﻠﻲ ﰲ ﺍﻟﺴﺮﻭﺭ ﲟﺼﺒﺤﻲ ﻋﻨﺪﻫﻢ ،ﻓﺈﱐ ﺇﺫﺍ ﻓﺎﺭﻗﺘﻪ ﺭﺃﻳﺖ ﺑﻌﺪﻩ ،ﻭﻻ ﻳﺮﻯ
ﻣﺜﻠﻪ ﺇﺫﺍ ﻓﺎﺭﻗﲏ ،ﻓﺈﱐ ﺃﻋﺘﺎﺽ ﻋﻦ ﻓﺮﺍﻗﻪ ﻣﻠﻜﺎﹰ ﻳﻐﻨﻴﲏ ﻭﻻ ﻳﻌﺘﺎﺽ ﻫﻮ ﻣﻦ ﻓﺮﺍﻗﻲ ﺃﺣﺪﺍﹰ ،ﻓﻼ ﺃﻣﻨﻌﻪ ﺍﻟﺴﺮﻭﺭ
ﲟﺎ ﺃﺳﺘﻔﻴﺪﻩ .
ﻛﺄﻧﻪ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻪ .
ﺍﻟﻌﻀﺪﻳﺎﺕ
ﻭﺟﻪ ﺃﺑﻮ ﺷﺠﺎﻉ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﺭﻛﻦ ﺍﻟﺪﻭﻟﺔ ﰲ ﻃﻠﺐ ﺍﳌﺘﻨﱯ ،ﻭﱂ ﳝﻜﻦ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺮﺋﻴﺲ ﳐﺎﻟﻔﺘﻪ،
ﻓﺤﻤﻠﻪ ﻣﻜﺮﻣﺎ ﻓﻘﺎﻝ ﺍﳌﺘﻨﱯ ﳝﺪﺣﻪ ﺑﺸﲑﺍﺯ ،ﻭﻫﻲ ﺃﻭﻝ ﻣﺎ ﻗﺎﻝ ﻓﻴﻪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲬﺴﲔ ﻭﺛﻼﺙ ﻣﺌﺔ .
ﻟﻤﻥ ﻨﺄﺕ ﻭﺍﻟﺒﺩﻴﻝ ﺫﻜﺭﺍﻫﺎ ﺃﻭﻩ ﺒﺩﻴﻝٌ ﻤﻥ ﻗﻭﻟﺘﻲ ﻭﺍﻫﺎ
ﺃﻭﻩ ﺗﺄﻭﻩ ،ﻭﻫﻲ ﻛﻠﻤﺔ ﺗﺴﺘﻌﻤﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻮﺟﻊ .ﻭﺍﻫﺎ :ﻛﻠﻤﺔ ﺗﺴﺘﻌﻤﻞ ﻟﻠﺘﻌﺠﺐ .
ﻳﻘﻮﻝ :ﺗﺄﳌﻲ ﺍﻵﻥ ﺑﺪﻳﻞ ﻣﻦ ﺗﻌﺠﺐ ﻛﺎﻥ ﻟﻮﺻﻞ ﻣﻦ ﻧﺄﺕ ﻋﲏ ،ﻭﺻﺎﺭ ﺫﻛﺮﺍﻫﺎ ﺑﺪﻝ ﻣﻨﻬﺎ ،ﻓﺄﻧﺎ ﺍﻟﻴﻮﻡ
ﺃﺗﻮﺟﻊ ﻣﻦ ﻓﺮﺍﻗﻬﺎ ،ﺑﻌﺪ ﺃﻥ ﻛﻨﺖ ﺃﺗﻠﺬﺫ ﺑﻮﺻﺎﳍﺎ .
ﻭﺗﻘﺪﻳﺮ ﺍﻟﺒﻴﺖ :ﻗﻮﱄ ﺃﻭﻩ ﺑﺪﻝ ﻣﻦ ﻗﻮﱄ ﻭﺍﻫﺎ .ﻓﻘﻮﻟﱵ ﻣﺒﺘﺪﺃ ﻭﺃﻭﻩ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻘﻮﻟﱵ ﻭﺑﺪﻳﻞ ﺧﱪ
ﺍﳌﺒﺘﺪﺃ ،ﻭﻭﺍﻫﺎ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻘﻮﻟﱵ ﻭﻫﺬﺍ ﻛﻤﺎ ﻧﻘﻮﻝ :ﺿﺮﰊ ﺯﻳﺪﺍﹰ ﺑﺪﻝ ﻣﻦ ﺿﺮﰊ ﻋﻤﺮﺍﹰ .
ﻭﺃﺼﻝ ﻭﺍﻫﺎﹰ ﻭﺃﻭﻩ ﻤﺭﺁﻫﺎ ﺃﻭﻩ ﻤﻥ ﺃﻻﹼ ﺃﺭﻯ ﻤﺤﺎﺴﻨﻬﺎ
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﺗﻮﺟﻊ ﻣﻦ ﺃﺟﻞ ﺃﱐ ﺃﺭﻯ ﳏﺎﺳﻨﻬﺎ ﺑﻌﺪ ﻣﺎ ﻛﻨﺖ ﺃﺗﻌﺠﺐ ﺑﻮﺻﺎﳍﺎ ،ﻭﺃﺻﻞ ﺍﺳﺘﺤﺴﺎﱐ ،ﻟﻮﺻﻠﻬﺎ
ﻓﻴﻤﺎ ﺗﻘﺪﻡ ،ﻭﺗﻮﺟﻌﻲ ﺍﻵﻥ ﻋﻠﻰ ﻓﻘﺪﻫﺎ ﺇﳕﺎ ﻫﻮ ﻣﺮﺁﻫﺎ :ﺃﻱ ﺭﺅﻳﺘﻬﺎ .ﻳﻌﲏ :ﻓﻴﻤﺎ ﺗﻘﺪﻡ .
ﺃﻱ :ﻟﻮﻻ ﺃﱐ ﺭﺃﻳﺘﻬﺎ ﱂ ﺃﺗﻌﺠﺐ ﻣﻦ ﺣﺴﻨﻬﺎ ،ﻭﱂ ﺃﺗﻠﻬﻒ ﻋﻠﻰ ﻓﺮﺍﻗﻬﺎ .
ﺘﺒﺼﺭ ﻓﻲ ﻨﺎﻅﺭﻱ ﻤﺤﻴﺎﻫﺎ ﺸﺎﻤﻴﺔﹲ ﻁﺎﻟﻤﺎ ﺨﻠﻭﺕ ﺒﻬﺎ
ﺍﶈﻴﺎ :ﺍﻟﻮﺟﻪ .
ﻳﻘﻮﻝ :ﺍﻟﱵ ﺃﺗﻮﺟﻊ ﻣﻦ ﻓﺮﺍﻗﻬﺎ .ﻫﻲ ﺷﺎﻣﻴﺔ ،ﻭﻫﻲ ﺍﻟﱵ ﻃﺎﻟﺖ ﺍﳋﻠﻮﺓ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ ،ﻓﻜﺎﻧﺖ ﺗﺮﻯ ﰲ ﻧﺎﻇﺮ
ﻋﻴﲏ ﻭﺟﻬﻬﺎ ﻟﻘﺮﺎ ﻣﲏ.
ﻭﺇﻨﹼﻤﺎ ﻗﺒﻠﺕ ﺒﻪ ﻓﺎﻫﺎ ﻓﻘﺒﻠﺕ ﻨﺎﻅﺭﻱ ﺘﻐﺎﻟﻁﻨﻲ
ﻳﻘﻮﻝ :ﻟﻴﺖ ﻫﺬﻩ ﺍﶈﺒﻮﺑﺔ ﱂ ﺗﺰﻝ ﺣﺎﻟﺔﹰ ﰲ ﻧﺎﻇﺮﻱ ،ﻭﻟﻴﺖ ﻧﺎﻇﺮﻱ ﱂ ﻳﺰﻝ ﳏﻼ ﳍﺎ ،ﻭﻫﺬﺍ ﺍﻟﺘﻤﲏ ﻳﺮﺟﻊ ﺇﱃ
ﻣﻌﲎ ﺍﻟﻘﺮﺏ؛ ﻷﺎ ﻻ ﲢﻞ ﰲ ﻧﺎﻇﺮﻩ ﺇﻻ ﻋﻨﺪ ﺍﻟﻘﺮﺏ ،ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ :ﻟﻴﺘﻬﺎ ﱂ ﺗﻔﺎﺭﻗﲏ ﻭﱂ ﺗﺰﻝ ﻗﺮﻳﺒﺔ ﻣﲏ،
ﺗﻨﻈﺮ ﻓﻤﻬﺎ ﰲ ﺳﻮﺍﺩ ﻋﻴﲏ.
ﻭﺭﻭﻯ :ﻻ ﺗﺰﺍﻝ ﺁﻭﻳﻪ ﺍﳍﺎﺀ ﻟﻠﻨﺎﻇﺮ ،ﻭﺫﻛﺮ ﺍﻵﻭﻯ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺣﻘﻪ ﺁﻭﻳﺘﻪ ﺫﻫﺎﺑﺎﹰ ﺇﱃ ﺍﳌﻌﲎ ،ﻛﺄﻧﻪ ﻗﺎﻝ:
ﻟﻴﺘﻬﺎ ﱂ ﺗﺰﻝ ﺇﻧﺴﺎﻧﺎﹰ ﺃﻭ ﺷﺨﺼﺎﹰ ﺁﻭﻳﻪ .
ﺇﻻﹼ ﻓﺅﺍﺩﺍﹰ ﺩﻫﺘﻪ ﻋﻴﻨﺎﻫﺎ ﻜﻝّ ﺠﺭﻴﺢٍ ﺘﺭﺠﻰ ﺴﻼﻤﺘﻪ
ﺩﻫﺘﻪ :ﺃﻱ ﺃﺻﺎﺑﺘﻪ ﺑﺪﺍﻫﻴﺔٍ .
ﻳﻘﻮﻝ :ﻛﻞ ﳎﺮﻭﺡ ﺗﺮﺟﻰ ﺳﻼﻣﺘﻪ ﻭﺍﻧﺪﻣﺎﻟﻪ ﻣﻦ ﺟﺮﺣﻪ ،ﺇﻻ ﻗﻠﺒﺎﹰ ﺟﺮﺣﺘﻪ ﻋﻴﻨﺎ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ،ﻓﺈﻥ ﺑﺮﺃﻩ ﻻ
ﻳﺮﺟﻰ ﺃﺑﺪﺍﹰ .
ﻤﻥ ﻤﻁﺭٍ ﺒﺭﻗﻪ ﺜﻨﺎﻴﺎﻫﺎ ﺘﺒﻝّ ﺨﺩﻱ ﻜﻠﹼﻤﺎ ﺍﺒﺘﺴﻤﺕ
ﻳﻘﻮﻝ :ﻛﻠﻤﺎ ﺿﺤﻜﺖ ﻣﻦ ﺷﻜﻮﺍﻱ ﺇﻟﻴﻬﺎ ﺑﻜﻴﺖ ﺍﺳﺘﻌﻈﺎﻣﺎﹰ ﳍﺎ ،ﻓﻜﺄﻥ ﺿﺤﻜﻬﺎ ﺳﺒﺐ ﺟﺮﻳﺎﻥ ﺩﻣﻌﻲ ﻋﻠﻰ
ﺧﺪﻱ ،ﻭﳌﺎ ﺟﻌﻞ ﺩﻣﻌﻪ ﻣﻄﺮﺍﹰ ،ﺟﻌﻞ ﳌﻊ ﺛﻨﺎﻳﺎﻫﺎ ﺑﺮﻕ ﺫﻟﻚ ﺍﳌﻄﺮ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺇﺫﺍ ﺍﺑﺘﺴﻤﺖ ﻓﻈﻬﺮﺕ ﺛﻨﺎﻳﺎﻫﺎ ،ﺑﻜﻴﺖ ﺷﻮﻗﺎﹰ ﺇﱃ ﺗﻘﺒﻴﻠﻬﺎ ،ﻓﺒﻠﺖ ﺩﻣﻮﻋﻲ ﺧﺪﻱ ﻣﻦ ﻣﻄﺮ ﺻﻔﺘﻪ
ﻣﺎ ﺫﻛﺮﻧﺎ.
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺇﺫﺍ ﺍﺑﺘﺴﻤﺖ ﺃﺑﻜﺘﲏ ﲝﺴﻦ ﻣﺒﺴﻤﻬﺎ ،ﺗﻨﻐﻴﺼﻲ ﲟﻔﺎﺭﻗﺘﻬﺎ ،ﺇﺫ ﺫﻟﻚ ﳑﺎ ﻳﻨﻐﺺ ﺍﻟﻮﺻﻞ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺍﺑﺘﺴﺎﻣﻬﺎ ﰲ ﺣﺎﻝ ﺍﳍﺠﺮ ﺍﳊﺎﺻﻞ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺣﻘﻴﻘﺔ ﺫﻟﻚ ،ﻭﻫﻮ ﻣﺎ ﻳﺮﺷﻒ ﻣﻦ ﻓﻴﻬﺎ ،ﻓﺮﻳﻘﻬﺎ ﻳﺒﻞ ﺧﺪﻳﻪ ،ﻭﻫﻮ ﻣﻄﺮ ﺑﺮﻗﻪ ﺛﻨﺎﻳﺎﻫﺎ .
ﻳﻘﻮﻝ :ﺻﻔﺖ ﻭﺷﺘﻮﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﻭﻛﻨﺎ ﺃﻫﻞ ﻋﺰ ﻭﻣﻨﻌﺔ ،ﻓﻜﻠﻤﺎ ﲰﻌﻨﺎ ﺑﺮﻭﺿﺔ ﻛﺜﲑﺓ ﺍﻟﻌﺸﺐ
ﻗﺼﺪﻧﺎ ﺇﻟﻴﻬﺎ ،ﻭﺭﻋﻴﻨﺎ ﺇﺑﻠﻨﺎ ﻓﻴﻬﺎ ،ﻭﺇﺫﺍ ﻋﻠﻤﻨﺎ ﲝﻠﺔ ﻏﺰﻭﻧﺎﻫﺎ ﻭﺃﻏﺮﻧﺎ ﻋﻠﻴﻬﺎ ﻭﺍﻏﺘﻨﻤﻨﺎ ﺃﻣﻮﺍﳍﺎ.
ﺼﺩﻨﺎ ﺒﺄﺨﺭﻯ ﺍﻟﺠﻴﺎﺩ ﺃﻭﻻﻫﺎ ﺃﻭ ﻋﺭﻀﺕ ﻋﺎﻨﺔﹲ ﻤﻔﺯﻋﺔﹲ
ﺍﻟﻌﺎﻧﺔ :ﻗﻄﻌﺔ ﻣﻦ ﲪﺮ ﺍﻟﻮﺣﺶ .ﻭﻣﻔﺰﻋﺔﹰ :ﺃﻱ ﻣﺴﺮﻋﺔ ،ﻷﺎ ﺇﺫﺍ ﻓﺰﻋﺖ ﺃﺳﺮﻋﺖ ﰲ ﺍﻟﻌﺪﻭ .
ﻳﻘﻮﻝ :ﻛﻨﺎ ﰲ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﺇﺫﺍ ﻋﺮﺿﺖ ﻋﺎﻧﺔ ﻣﻦ ﺍﳊﻤﲑ ﺻﺪﻧﺎ ﺑﺄﺧﺮﻯ ﺍﳉﻴﺎﺩ ﺃﻱ ﺑﺄﺭﺩﺋﻬﺎ :ﺍﻟﱵ ﺗﻜﻮﻥ
ﻣﺘﺄﺧﺮﺓﹰ ﻋﻦ ﺻﻮﺍﺣﺒﻬﺎ ﰲ ﺍﳉﻮﺩﺓ ،ﺃﻭﱃ ﲪﲑ ﺍﻟﻮﺣﺶ :ﻭﻫﻲ ﺍﻟﺴﻮﺍﺑﻖ ﻣﻨﻬﺎ .
ﺘﻜﻭﺱ ﺒﻴﻥ ﺍﻟﺸﹼﺭﻭﺏ ﻋﻘﺭﺍﻫﺎ ﺃﻭ ﻋﺒﺭﺕ ﻫﺠﻤﺔﹲ ﺒﻨﺎ ﺘﺭﻜﺕ
ﺍﳍﺠﻤﺔ :ﺍﻟﻘﻄﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﻹﺑﻞ .ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻣﺎ ﺑﲔ ﺍﻷﺭﺑﻌﲔ ﺇﱃ ﺍﳌﺌﺔ .ﻭﺗﻜﻮﺱ :ﺃﻱ ﲤﺸﻲ ﻋﻠﻰ
ﺛﻼﺙ ﻗﻮﺍﺋﻢ ﻋﻨﺪﻣﺎ ﻋﻘﺮﻧﺎﻫﺎ .ﻭﺍﻟﺸﺮﻭﺏ :ﲨﻊ ﺷﺮﺏ ﻭﺍﻟﺸﺮﺏ :ﲨﻊ ﺷﺎﺭﺏ .ﻭﺍﻟﻌﻘﺮﻱ :ﲨﻊ ﻋﻘﲑ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻋﱪﺕ ﺑﻨﺎ ﻗﻄﻌﺔ ﻣﻦ ﺍﻹﺑﻞ ﻋﻘﺮﻧﺎ ﺍﻷﺩﺑﺎﺭ ،ﻓﺘﻜﻮﺱ ﺑﲔ ﺍﻟﺸﺎﺭﺑﲔ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻏﻨﺖ ﻟﻪ ﺍﻟﻜﺮﺍﺋﻦ ﻭﺃﻃﺮﺑﺘﻪ ،ﻭﻫﺐ ﳍﻦ ،ﻓﺴﺮﺭﻥ ﲟﺎ ﻭﺻﻞ ﺇﻟﻴﻬﻦ ،ﰒ ﻻ ﻳﻠﺒﺜﻦ ﺃﻥ ﻳﻬﺒﻬﻦ ﻟﺒﻌﺾ
ﺟﻠﺴﺎﺋﻪ ،ﻷﻦ ﳑﻠﻮﻛﺎﺕ ﻟﻪ ،ﻓﻴﺰﻳﻞ ﺳﺮﻭﺭﻫﻦ ،ﻓﺄﻭﻝ ﺍﻟﻄﺮﺑﺎﺕ ﺳﺮﻫﻦ ،ﻭﺁﺧﺮﻫﺎ ﻏﻤﻬﻦ .
ﻗﺎﻁﻌﺔٍ ﺯﻴﺭﻫﺎ ﻭﻤﺜﻨﺎﻫﺎ ﺒﻜ ﻝّ ﻤﻭﻫﻭﺒﺔٍ ﻤﻭﻟﻭﻟ ﺔٍ
ﺍﻟﺰﻳﺮ ﻭﺍﳌﺜﲎ ﻣﻦ ﺃﻭﺗﺎﺭ ﺍﻟﻌﻮﺩ ،ﺃﻱ ﻳﺰﻳﻞ ﻋﻘﱯ ﺍﻟﻄﺮﺑﺎﺕ ﺳﺮﻭﺭ ﻗﻴﺎﻧﻪ ﺑﻜﻞ ﻣﻮﻫﻮﺑﺔ ﺑﺎﻛﻴﺔ؛ ﻟﺰﻭﺍﳍﺎ ﻋﻦ
ﻣﻠﻜﻪ ،ﻗﺎﻃﻌﺔﹰ ﺃﻭﺗﺎﺭ ﻋﻮﺩﻫﺎ ﺟﺰﻋﺎﹰ .
ﻳﻘﻮﻝ :ﺇﻥ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻳﻘﻊ ﻋﻠﻰ ﺛﻴﺎﺑﻨﺎ ﻣﻦ ﺧﻼ ﻝ ﺍﻷﻭﺭﺍﻕ ﻗﻄﻌﺎﹰ ﻣﺪﻭﺭﺓ ﻛﺎﻟﺪﻧﺎﻧﲑ ،ﻏﲑ ﺃﺎ ﻛﺎﻧﺖ ﺗﻔﺮ
ﻣﻦ ﺍﻟﺒﻨﺎﻥ :ﻳﻌﲏ ﺃﻥ ﺍﻟﺒﻨﺎﻥ ﺇﺫﺍ ﺷﺎﺀ ﺃﻥ ﻳﻘﺒﺾ ﻋﻠﻴﻬﺎ ﺻﺎﺭﺕ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻴﺪ ،ﻓﻜﺄﺎ ﻓﺎﺭﺓ ﻣﻦ ﺍﻟﺒﻨﺎﻥ .
ﻭﺣﻜﻰ :ﺃﻥ ﺍﳌﻠﻚ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﳌﺎ ﺃﻧﺸﺪﻩ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻗﺎﻝ :ﻷﻗﺮﺎ ﰲ ﻳﺪﻙ .
ﺒﺄﺸﺭﺒﺔٍ ﻭﻗﻔﻥ ﺒﻼ ﺃﻭﺍﻨﻲ ﻟﻬﺎ ﺜﻤﺭ ﺘﺸﻴﺭ ﺇﻟﻴﻙ ﻤﻨﻪ
ﺍﻷﻭﺍﱐ :ﲨﻊ ﺁﻧﻴﺔ ،ﻭﺍﻵﻧﻴﺔ :ﲨﻊ ﺇﻧﺎﺀ .
ﻳﻘﻮﻝ :ﳍﺬﻩ ﺍﻷﻏﺼﺎﻥ ﻭﺍﻷﺷﺠﺎﺭ ﲦﺮ ﻣﻦ ﻋﻨﺐ ﻭﻏﲑﻩ ،ﻛﺄﻧﻪ ﻟﺮﻗﺘﻪ ﻭﺻﻔﺎﺋﻪ ﻳﺸﲑ ﺇﻟﻴﻚ ﺑﺄﺷﺮﺑﺔ ﻭﺍﻗﻔﺔ ﺑﻐﲑ
ﺃﻭﺍﻥ .ﺷﺒﻬﻬﺎ ﰲ ﺻﻔﺎﺋﻬﺎ ﺑﺎﻟﺸﺮﺍﺏ .
ﺼﻠﻴﻝ ﺍﻟﺤﻠﻲ ﻓﻲ ﺃﻴﺩﻱ ﺍﻟﻐﻭﺍﻨﻲ ﻭﺃﻤﻭﺍ ﻩ ﻴﺼﻝّ ﺒﻬﺎ ﺤﺼﺎﻫﺎ
ﻳﻘﻮﻝ :ﺬﺍ ﺍﳌﻜﺎﻥ ﻣﻴﺎﻩ ﺷﺪﻳﺪﺓ ﺍﳉﺮﻱ ،ﻓﻜﺄﻥ ﺻﻠﻴﻞ ﺣﺼﺎﻫﺎ ،ﻛﺼﻠﻴﻞ ﺍﳊﻠﻲ ﻛﺎﻷﺳﻮﺭﺓ ﻭﳓﻮﻫﺎ ﰲ ﺃﻳﺪﻱ
ﺍﻟﻨﺴﺎﺀ ﺍﳊﺴﺎﻥ .ﺷﺒﻪ ﺍﳉﺪﺍﻭﻝ ﲟﻌﺎﺻﻢ ﺍﳉﻮﺍﺭﻱ ﺍﻟﻨﺎﻋﻤﺔ ،ﻭﺻﻮﺕ ﺟﺮﻳﺎﺎ ﻋﻠﻰ ﺍﳊﺼﺎ ﺑﺼﻮﺕ ﺍﳊﻠﻲ ﰲ
ﻣﻌﺎﺻﻤﻬﻦ.
ﻟﺒﻴﻕ ﺍﻟﺜﹼﺭﺩ ﺼﻴﻨﻲ ﺍﻟﺠﻔﺎﻥ ﻭﻟﻭ ﻜﺎﻨﺕ ﺩﻤﺸﻕ ﺜﻨﻰ ﻋﻨﺎﻨﻲ
ﺍﻟﺜﺮﻳﺪ ﺍﻟﻠﺒﻴﻖ ﻭﺍﳌﻠﻴﻖ :ﺍﻟﻠﻄﻴﻒ ﺍﳌﺰﻳﻦ ﺍﶈﺴﻦ .ﻭﺍﻟﺜﺮﺩ :ﺍﻟﺜﺮﻳﺪ .ﻭﻟﺒﻴﻖ :ﻓﺎﻋﻞ ﺛﲎ ﻭﺍﺳﻢ ﻛﺎﻥ ﺿﻤﲑ
ﺍﳌﻐﺎﱐ .
ﻳﻘﻮﻝ :ﻟﻮ ﻛﺎﻧﺖ ﺩﻣﺸﻖ ﰲ ﻃﻴﺒﻬﺎ ،ﻟﺜﲎ ﻋﻨﺎﱐ ﻋﻨﻬﺎ ﻭﺟﺬﺑﲏ ﻫﺬﺍ ﺍﳌﻤﺪﻭﺡ ،ﺍﻟﺬﻱ ﺛﺮﺩﻩ ﻣﻠﻴﻘﺔ ،ﻭﺟﻔﺎﻧﻪ
ﺻﻴﻨﻴﺔ.
ﺒﻪ ﺍﻟﻨﹼﻴﺭﺍﻥ ﻨﺩﻯ ﺍﻟﺩﺨﺎﻥ ﻴﻠﻨﺠﻭﺠﻲ ﻤﺎ ﺭﻓﻌﺕ ﻟﻀﻴ ﻑٍ
ﻳﻘﻮﻝ :ﺍﻟﺪﻭﻟﺔ ﺇﳕﺎ ﺍﻣﺘﻨﻌﺖ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﺎ ﻭﻋﺰ ﺳﻠﻄﺎﺎ ،ﺑﻌﻀﺪﻫﺎ :ﺍﻟﺬﻱ ﻫﻮ ﺃﺑﻮ ﺷﺠﺎﻉ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﳍﺎ
ﻋﻀﺪ ﱂ ﻳﻜﻦ ﳍﺎ ﻳﺪﺍﻥ .
ﻭﻻ ﺤﻅﱞ ﻤﻥ ﺍﻟﺴﻤﺭ ﺍﻟﻠﹼﺩﺍﻥ ﻭﻻ ﻗﺒﺽ ﻋﻠﻰ ﺍﻟﺒﻴﺽ ﺍﻟﻤﻭﺍﻀﻲ
ﺍﻟﻠﺪﺍﻥ :ﲨﻊ ﻟﺪﻥ ،ﻭﻫﻮ ﺍﻟﺮﻣﺢ ﺍﻟﻠﲔ .ﻳﻌﲏ :ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﻋﻀﺪ ،ﱂ ﳝﻜﻨﻪ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍﻟﺴﻴﻮﻑ،
ﻭﺍﻟﻄﻌﻦ ﺑﺎﻟﺮﻣﺎﺡ ،ﻷﻥ ﻗﻮﺍﻡ ﺍﳉﻤﻴﻊ ﺑﺎﻟﻌﻀﺪ .
ﻟﻴﻭﻡ ﺍﻟﺤﺭﺏ ﺒﻜﺭٍ ﺃﻭ ﻋﻭﺍﻥ ﺩﻋﺘﻪ ﺒﻤﻔﺯﻉ ﺍﻷﻋﻀﺎﺀ ﻤﻨﻬﺎ
ﺩﻋﺘﻪ :ﺃﻱ ﺍﻟﺪﻭﻟﺔ ﺩﻋﺖ ﻋﻀﺪﻫﺎ .ﻭﺍﳍﺎﺀ ﰲ ﻣﻨﻬﺎ ﻟﻠﺪﻭﻟﺔ ،ﻭﻗﻴﻞ :ﻟﻠﻴﺪ ،ﻭﺩﻋﺘﻪ :ﺃﻱ ﲰﺘﻪ .
ﻳﻌﲏ :ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﲰﺖ ﺃﺑﺎ ﺷﺠﺎﻉ ﻋﻀﺪﻫﺎ ،ﻭﻫﻮ ﻣﻔﺰﻉ ﺍﻷﻋﻀﺎﺀ ﻭﺑﻪ ﻗﻮﺍﻣﻬﺎ ﻳﻌﲏ :ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ
ﺗﻔﺰﻉ ﺇﻟﻴﻪ ﰲ ﺣﺮﻭﺎ ﻛﺬﻟﻚ ﺗﻔﺰﻉ ﺍﻟﻴﺪ ﺇﱃ ﻋﻀﺪﻫﺎ ،ﻓﻠﻬﺬﺍ ﲰﺘﻪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ .
ﻭﻻ ﻴﻜﻨﻰ ﻜﻔﻨﹼﺎ ﺨﺴﺭ ﻜﺎﻥ ﻓﻤﺎ ﻴﺴﻤﻰ ﻜﻔﻨﹼﺎ ﺨﺴﺭ ﻤﺴﻡٍ
ﻳﻘﻮﻝ :ﻣﻦ ﻛﺜﺮﺓ ﻣﻦ ﻗﺘﻞ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻗﺪ ﺗﺴﺎﻗﻄﺖ ﺷﻌﻮﺭﻫﻢ ﻣﻦ ﺭﺀﻭﺳﻬﻢ ،ﻭﻫﻲ ﳐﻀﺒﺔ ﺑﺎﻟﺪﻡ ،ﻓﻬﻲ ﲪﺮ
ﻣﺜﻞ ﺭﻳﺶ ﺫﻛﺮ ﺍﻟﺪﺭﺍﺝ ،ﻓﻜﺄﻥ ﺍﻟﺪﻡ ﻗﺪ ﻛﺴﺎ ﺍﻷﺭﺽ ﺭﻳﺶ ﺍﻟﺪﺭﺍﺝ .
ﻟﻤﺎ ﺨﺎﻓﺕ ﻤﻥ ﺍﻟﺤﺩﻕ ﺍﻟﺤﺴﺎﻥ ﻓﻠﻭ ﻁﺭﺤﺕ ﻗﻠﻭﺏ ﺍﻟﻌﺸﻕ ﻓﻴﻬﺎ
ﺍﳍﺎﺀ ﰲ ﻓﻴﻬﺎ ﻟﻔﺎﺭﺱ.
ﻳﻘﻮﻝ :ﲪﻰ ﺃﻃﺮﺍﻑ ﻓﺎﺭﺱ ﻣﻦ ﻛﻞ ﻟﺺ ﻭﺩﺍﻋﺮ ،ﻭﺃﻣﻨﻬﺎ ﻣﻦ ﻛﻞ ﺧﻮﻑ ،ﻟﻮ ﻃﺮﺣﺖ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻮﺍﻗﻌﺔ ﰲ
ﺃﻳﺪﻱ ﺃﻫﻞ ﺍﻟﻌﺸﻖ ﻓﻴﻬﺎ ،ﻷﻣﻨﺖ ﻣﻦ ﺍﳊﺪﻕ ﺍﳊﺴﺎﻥ ،ﻭﻫﺬﺍ ﺿﺪ ﻗﻮﻟﻪ ﰲ ﺑﺪﺭ .
ﻳﻘﻮﻝ :ﻣﺎﺕ ﺁﺑﺎﺅﻧﺎ ﻭﺃﺟﺪﺍﺩﻧﺎ ﻭﳓﻦ ﳕﻮﺕ ﺃﻳﻀﺎﹰ ،ﻓﻜﻴﻒ ﻧﻜﺮﻩ ﻣﺎ ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻨﻪ !! ﻷﻥ ﺍﻟﻔﺮﻉ ﻳﻠﺘﺤﻖ
ﺑﺄﺻﻠﻪ ﻭﻳﻌﻮﺩ ﺇﻟﻴﻪ .ﻭﻗﻮﻟﻪ :ﳓﻦ ﺑﻨﻮ ﺍﳌﻮﺗﻰ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﻧﻮﺍﺱ:
ﻭﺫﻭ ﻨﺴﺏٍ ﻓﻲ ﺍﻟﻬﺎﻟﻜﻴﻥ ﻋﺭﻴﻕ ﻭﻤﺎ ﺍﻟﻤﺭﺀ ﺇﻻﹼ ﻫﺎﻟﻙ ﻭﺍﺒﻥ ﻫﺎﻟﻙٍ
ﻋﻠﻰ ﺯﻤﺎﻥٍ ﻫﻲ ﻤﻥ ﻜﺴﺒﻪ ﺘﺒﺨﻝ ﺃﻴﺩﻴﻨﺎ ﺒﺄﺭﻭﺍﺤﻨﺎ
ﻳﻘﻮﻝ :ﻛﻴﻒ ﻧﺒﺨﻞ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺑﺄﺭﻭﺍﺣﻨﺎ ،ﻭﻫﻲ ﻟﻪ ﻭﻛﺴﺒﻪ ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﰲ ﻧﺴﺒﺔ
ﺍﻷﻣﻮﺭ ﺇﱃ ﺍﻟﺪﻫﺮ .
ﻭﻗﻴﻞ :ﺃﺭﺍﺩ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ،ﻫﺬﻩ ﺃﺣﻮﺍﻟﻪ ﺇﱃ ﺁﺧﺮ ﺗﺮﺑﻴﺘﻪ ﰲ ﺍﻟﺰﻣﺎﻥ ،ﻭﺍﺧﺘﻼﻑ ﺃﺣﻮﺍﻟﻪ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺍﺧﺘﻼﻑ
ﺃﺣﻮﺍﻝ ﺍﻟﺰﻣﺎﻥ ،ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﻪ ،ﻓﻠﻬﺬﺍ ﻧﺴﺐ ﺃﺭﻭﺍﺣﻨﺎ ﺇﱃ ﺍﻟﺰﻣﺎﻥ .
ﻭﻫﺫﻩ ﺍﻷﺠﺴﺎﻡ ﻤﻥ ﺘﺭﺒﻪ ﻓﻬﺫﻩ ﺍﻷﺭﻭﺍﺡ ﻤﻥ ﺠﻭﻩ
ﻳﻘﻮﻝ :ﺃﺭﻭﺍﺣﻨﺎ ﻣﻦ ﺟﻮ ﺍﻟﺰﻣﺎﻥ ،ﻭﺃﺟﺴﺎﻣﻨﺎ ﻣﻦ ﺗﺮﺑﻪ ،ﻓﻨﺤﻦ ﻣﺮﻛﺒﻮﻥ ﻣﻨﻪ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﳉﺴﻢ ﻛﺜﻴﻒ
ﻭﺍﻷﺭﺽ ﻛﺜﻴﻔﺔ ،ﻭﺍﻟﺮﻭﺡ ﻟﻄﻴﻒ ﻛﺎﳍﻮﺍﺀ ﻭﺍﻟﺸﻲﺀ ﻣﻨﺠﺬﺏ ﺇﱃ ﺷﺒﻬﻪ.
ﺤﺴﻥ ﺍﻟﹼﺫﻱ ﻴﺴﺒﻴﻪ ﻟﻡ ﻴﺴﺒﻪ ﻟﻭ ﻓﻜﹼﺭ ﺍﻟﻌﺎﺸﻕ ﻓﻲ ﻤﻨﺘﻬﻰ
ﻳﻘﻮﻝ :ﺑﻨﻮﻙ ﺯﻳﻦ ﺁﺑﺎﺋﻚ ،ﻳﺘﺰﻳﻨﻮﻥ ﻢ ﻭﺑﺴﺆﺩﺩﻫﻢ ﻭﻛﺮﻣﻬﻢ ،ﻛﻤﺎ ﻳﺘﺰﻳﻦ ﺍﻟﻘﻀﻴﺐ ﺑﺎﻟﻨﻮﺭ .ﻭﱂ ﳚﻌﻞ ﺃﺑﻨﺎﺀﻩ
ﺯﻳﻨﺎﹰ ﻟﻪ ﻛﻤﺎ ﺟﻌﻠﻪ ﺯﻳﻦ ﺃﺑﻴﻪ ،ﻷﻧﻪ ﱂ ﻳﺮﺩ ﺗﻔﻀﻴﻞ ﺃﻭﻻﺩﻩ ﻋﻠﻴﻪ ﻛﻤﺎ ﻓﻀﻠﻪ ﻋﻠﻰ ﺃﺑﻴﻪ؛ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳊﻂ
ﻣﻦ ﻣﱰﻟﺘﻪ .ﻓﺠﻌﻠﻬﻢ ﺯﻳﻨﺎ ﳉﺪﻭﺩﻫﻢ .ﻳﻌﲏ :ﺃﻥ ﺁﺑﺎﺀﻙ ﻳﺘﺰﻳﻨﻮﻥ ﺑﺒﻨﻴﻚ ﻛﻤﺎ ﺗﺰﻳﻨﻮﺍ ﺑﻚ .
ﻭﻤﻨﺠﺏٍ ﺃﺼﺒﺤﺕ ﻤﻥ ﻋﻘﺒﻪ ﻓﺨﺭﺍﹰ ﻟﺩﻫﺭٍ ﺒﺕﹼ ﻤﻥ ﺃﻫﻠﻪ
ﻳﻘﻮﻝ :ﻧﺎﺑﺘﻚ ﺭﻣﺎﺡ ﺧﻄﻴﺔ ،ﺗﺴﻔﻚ ﺩﻣﺎﺀ ﺍﻷﻋﺪﺍﺀ ﺩﺍﺋﻤﺎﹰ ،ﻻ ﺗﺪﻉ ﺑﲔ ﺍﻟﻄﺮﻱ ﻭﺍﳉﺎﻣﺪ ﻓﺼﻼ .ﺃﻱ :ﺇﺫﺍ
ﺃﺭﺍﻗﺖ ﺩﻣﺎﹰ ﻓﺠﻤﺪ ﺃﺗﺒﻌﺘﻪ ﺑﻄﺮﻱ ﻣﻦ ﻏﲑ ﻓﺼﻞ .
ﺃﺒﺩﻝ ﻨﻭﻨﺎﹰ ﺒﺩﺍﻟﻪ ﺍﻟﺤﺎﺌﺩ ﺇﺫﺍ ﺍﻟﻤﻨﺎﻴﺎ ﺒﺩﺕ ﻓﺩﻋﻭﺘﻬﺎ
ﺍﳊﺎﺋﺪ :ﺇﺫﺍ ﺃﺑﺪﻝ ﺩﺍﻟﻪ ﺑﺎﻟﻨﻮﻥ ﻓﻬﻮ ﺍﳊﺎﺋﻦ ﺃﻱ ﺍﳍﺎﻟﻚ .ﻭﺍﳊﺎﺋﺪ :ﺍﻟﺬﻱ ﳝﻴﻞ ﻋﻦ ﺍﳊﺮﺏ .ﻭﺍﳍﺎﺀ ﰲ ﺩﻋﻮﺎ
ﻟﻠﻤﻨﺎﻳﺎ .ﻭﻗﻴﻞ :ﻟﻠﺨﻴﻞ .ﺃﻱ ﺩﻋﻮﺓ ﺍﳋﻴﻞ :ﺃﻥ ﺗﻘﻮﻝ ﻣﺎ ﰲ ﺍﻟﺒﻴﺖ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻇﻬﺮﺕ ﺍﳌﻨﻴﻪ ﰲ ﺍﳊﺮﺏ ،ﻓﺪﻋﻮﺓ ﺍﳌﻨﺎﻳﺎ ﻫﻲ ﺃﻥ ﺗﻘﻮﻝ :ﺃﺑﺪﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺎﺋﺪ ﻧﻮﻧﺎﹰ ﺑﺪﺍﻝ .ﻳﻌﲏ:
ﺃﺎ ﺗﺪﻋﻮ ﻋﻠﻰ ﻣﻦ ﳛﻴﺪ ﻋﻦ ﺍﳊﺮﺏ ﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻱ ﺟﻌﻞ ﺍﷲ ﺍﳊﺎﺋﺪ ﺣﺎﺋﻨﺎﹰ .ﺃﻱ :ﻫﺎﻟﻜﺎ ،ﻣﻦ ﺍﳊﲔ ،ﻭﻫﻮ
ﺍﳍﻼﻙ .
ﺨﺭﻟﻬﺎ ﻓﻲ ﺃﺴﺎﺴﻪ ﺴﺎﺠﺩ ﺇﺫﺍ ﺩﺭﻯ ﺍﻟﺤﺼﻥ ﻤﻥ ﺭﻤﺎﻩ ﺒﻬﺎ
ﺳﺎﺟﺪ :ﺣﺎﻝ ،ﻭﺍﳍﺎﺀ ﰲ ﺎ ﻭﳍﺎ ﻟﻠﺨﻴﻞ ﺍﳌﻀﻤﺮﺓ .
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻋﻠﻢ ﺍﳊﺼﻦ ﺃﻧﻚ ﺭﻣﻴﺘﻪ ﲞﻴﻠﻚ ﺳﺠﺪ ﻟﻚ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ،ﺗﻌﻈﻴﻤﺎ ﻟﻚ ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ:
ﻓﺘﻠﻘﻰ ﺇﻟﻴﻨﺎ ﺃﻫﻠﻬﺎ ﻭﺘﺯﻭﻝ ﺘﻤﻝّ ﺍﻟﺤﺼﻭﻥ ﺍﻟﺸﹼﻡ ﻁﻭﻝ ﻨﺯﺍﻟﻨﺎ
ﻳﻘﻮﻝ ﻟﻮﻫﺴﻮﺫﺍﻥ :ﺍﺟﺘﻬﺪﺕ ﰲ ﻃﻠﺐ ﺍﳌﻠﻚ ،ﻓﺨﺎﺏ ﺳﻌﻴﻚ ،ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﻛﺎﻥ ﺳﺒﺐ ﺧﻴﺒﺘﻪ ،ﺍﺟﺘﻬﺎﺩﻩ.
ﻭﺣﺮﺻﻪ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﻴﻞ :ﺍﳊﺮﻳﺺ ﳏﺮﻭﻡ ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﺇﻥ ﺍﻹﻣﺎﺭﺓ ﻭﺍﻟﺪﻭﻟﺔ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﻦ
ﻣﻮﺍﻫﺒﻪ ،ﻻ ﺗﻨﺎﻝ ﺑﺎﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ.
ﻴﺤﻴﺹ ﻋﻥ ﺤﺎﺒﺽٍ ﺇﻟﻰ ﺼﺎﺭﺩ ﻭﻤﺘﹼﻕٍ ﻭﺍﻟﺴﻬﺎﻡ ﻤﺭﺴﻠ ﺔﹲ
ﳛﻴﺺ :ﺃﻱ ﻳﻌﺪﻝ .ﻭﺣﺎﺑﺾ :ﻣﻦ ﻗﻮﳍﻢ ﺣﺒﺾ ﺍﻟﺴﻬﻢ ﳛﺒﺾ ﺣﺒﻀﺎ ﻓﻬﻮ ﺣﺎﺑﺾ ،ﺇﺫﺍ ﻭﻗﻊ ﺑﲔ ﻳﺪﻱ
ﺍﻟﺮﺍﻣﻲ ﻟﻀﻌﻔﻪ ﻭﱂ ﻳﺼﻞ ﺇﱃ ﺍﻟﻐﺮﺽ .ﻭﺍﻟﺼﺎﺩﺭ :ﻣﻦ ﻗﻮﳍﻢ ﺻﺮﺩ ﺍﻟﺴﻬﻢ ﺻﺮﺩﺍ ،ﺇﺫﺍ ﻧﻔﺬ ﻣﻦ ﺍﻟﺮﻣﻴﺔ ﺇﱃ ﻣﺎ
ﺍﻟﺰﺭﺍﺩ :ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺍﻟﺪﺭﻭﻉ .ﻭﺍﻟﺴﺮﺑﺎﻝ :ﺍﻟﻘﻤﻴﺺ ﻭﺍﻟﺴﺮﻭﺍﻝ .ﻭﺍﺣﺪ ﺍﻟﺴﺮﺍﻭﻳﻞ .ﻭﺍﻟﺴﺮﺩ :ﻋﻤﻞ
ﺍﻟﺪﺭﻭﻉ ﻭﻧﺴﺠﻬﺎ .
ﻳﻘﻮﻝ :ﻟﻮ ﺟﺬﺏ ﺍﻟﺰﺭﺍﺩ ﺃﺫﻳﺎﱄ ،ﻭﺧﲑﱐ ﺃﻥ ﻳﺴﺮﺩ ﱄ ﻗﻤﻴﺼﺎ ﺃﻭ ﺳﺮﺍﻭﻳﻞ .ﻭﻫﻮ ﻗﻮﻟﻪ :ﳐﲑﺍﹰ ﱄ ﺻﻨﻌﱵ
ﻳﻘﻮﻝ :ﱂ ﻳﻨﺞ ﻣﻦ ﺍﻟﻄﲑ ﻣﺎ ﻃﺎﺭ ﻏﲑ ﻣﻘﺼﺮ ﰲ ﺍﻟﻄﲑﺍﻥ .ﻳﻌﲏ :ﱂ ﻳﻨﺞ ﻣﻨﻬﺎ ﻃﺎﺋﺮ ﳎﺪ ﰲ ﺍﻟﻄﲑﺍﻥ ،ﻓﻜﻴﻒ
ﺍﳌﻘﺼﺮ ؟! ﻭﱂ ﻳﻨﺞ ﺃﻳﻀﺎﹰ ﻣﺎ ﺍﻧﻐﻞ ﻓﻴﻤﺎ ﺑﲔ ﺍﻷﺷﺠﺎﺭ ﺍﳌﻠﺘﻔﺔ .ﻭﱂ ﻳﻨﺞ ﺃﻳﻀﺎﹰ ﻣﺎ ﺍﻣﺘﻨﻊ ﺑﺎﻟﺪﺣﺎﻝ ﻣﻦ ﺍﻟﺼﻴﺪ
ﺍﳊﺮﺍﻡ ﺍﻟﻠﺤﻢ ﻛﺎﳋﱰﻳﺮ ﻭﺍﻟﺴﺒﺎﻉ ،ﻭﺍﳊﻼﻝ ﺍﻟﻠﺤﻢ ﻛﺎﻟﻈﺒﺎﺀ ﻭﺍﻷﻳﺎﺋﻞ .ﻭﻗﻮﻟﻪ :ﺇﻥ ﺍﻟﻨﻔﻮﺱ ﻋﺪﺩ ﺍﻵﺟﺎﻝ
ﻣﺜﻞ ﻣﻨﻪ .ﻭﺭﻭﻯ ﻋﺪﺩ ﺑﻀﻢ ﺍﻟﻌﲔ .ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﻟﻨﻔﻮﺱ ﻣﻌﺪﺓ ﻟﻠﻤﻮﺕ ،ﻭﺍﻷﺟﻞ ﻳﺪﺭﻛﻬﺎ ﻣﱴ ﺷﺎﺀ ﻭﺭﻭﻯ
ﺑﻔﺘﺢ ﺍﻟﻌﲔ .ﻳﻌﲏ :ﺃﻥ ﻟﻜﻞ ﻧﻔﺲ ﺃﺟﻼﹰ ،ﻓﺂﺟﺎﳍﺎ ﻣﺜﻞ ﺃﻋﺪﺍﺩﻫﺎ .
ﺴﻘﻴﺎﹰ ﻟﺩﺸﺕ ﺍﻷﺭﺯﻥ ﺍﻟﻁﹼﻭﺍﻝ
ﺒﻴﻥ ﺍﻟﻤﺭﻭﺝ ﺍﻟﻔﻴﺢ ﻭﺍﻷﻏﻴﺎﻝ
ﺭﻭﻯ :ﺍﻟﻄﻮﺍﻝ :ﻭﻫﻮ ﺍﻟﻄﻮﻳﻞ ،ﻭﺍﻟﻄﻮﺍﻝ ،ﻭﻫﻲ ﲨﻊ ﻃﻮﻳﻞ ،ﻓﻜﺄﻧﻪ ﺟﻌﻞ ﻟﻜﻞ ﻣﻮﺿﻊ ﻣﻨﻬﺎ ﺩﺷﺘﺎﹰ ﻃﻮﻳﻼﹰ
ﻟﺴﻌﺘﻪ ،ﻭﺍﻟﺪﺷﺖ :ﺍﻟﺼﺤﺮﺍﺀ ،ﻭﻫﻲ ﻓﺎﺭﺳﻲ ﻣﻌﺮﺏ ﺃﺑﺪﻝ ﻣﻨﻪ ﺍﻟﺴﲔ ﺷﻴﻨﺎﹰ ﻋﻼﻣﺔ ﻟﻠﺘﻌﺮﻳﺐ .ﻭﺍﻷﺭﺯﻥ :ﻫﻮ
ﺍﳋﺸﺐ ،ﻭﺃﺿﺎﻑ ﺍﻟﺪﺷﺖ ﺇﻟﻴﻪ ﻷﻧﻪ ﻳﻨﺒﺖ ﻓﻴﻪ ،ﻭﺍﳌﺮﻭﺝ :ﲨﻊ ﻣﺮﺝ ،ﻭﻫﻮ ﻛﻞ ﻣﻮﺿﻊ ﻓﻴﻪ ﻣﺎﺀ ﻭﻋﺸﺐ ﻻ
ﻳﻨﻘﻄﻊ .ﻭﺍﻟﻔﻴﺢ :ﲨﻊ ﺃﻓﻴﺢ ﻭﻓﻴﺤﺎﺀ ﻭﻫﻮ ﺍﻟﻮﺍﺳﻊ .ﻭﺍﻷﻏﻴﺎﻝ :ﲨﻊ ﻏﻴﻞ ،ﻭﻫﻮ ﺍﻟﺸﺠﺮ ﺍﳌﻠﺘﻒ ،ﻭﺃﺭﺍﺩ ﺑﻪ
ﺍﻷﲨﺔ ﻫﻨﺎ .
ﻤﺠﺎﻭﺭ ﺍﻟﺨﻨﺯﻴﺭ ﻟﻠﺭﺌﺒﺎﻝ
ﻳﻘﻮﻝ :ﻛﺎﻥ ﺳﺒﺐ ﺭﺣﻴﻠﻨﺎ ﻋﻦ ﺻﻴﺪ ﺍﻟﻮﺣﺶ ﺗﺸﻮﻳﻖ ﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ﺇﱃ ﺍﻹﻗﻼﻝ .ﻳﻌﲏ :ﻛﺜﺮ ﺍﻟﺼﻴﺪ ﺣﱴ
ﺷﻮﻗﻨﺎ ﺍﻹﻛﺜﺎﺭ ،ﲟﺎ ﺃﺩﺧﻞ ﻋﻠﻨﻴﺎ ﻣﻦ ﺍﳌﻼﻝ ﺇﱃ ﺍﻹﻗﻼﻝ ﻣﻨﻬﺎ ،ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺐ ﺭﺣﻴﻠﻨﺎ .
ﻓﻭﺤﺵ ﻨﺠﺩٍ ﻤﻨﻪ ﻓﻲ ﺒﻠﺒﺎﻝ
ﻴﺨﻔﻥ ﻓﻲ ﺴﻠﻤﻰ ﻭﻓﻲ ﻗﺘﺎﻝ
ﳜﺎﻃﺐ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻭﻳﻘﻮﻝ :ﺍﻟﻨﺴﺐ ﺯﻳﻨﺔ ﻟﻚ ،ﻛﻤﺎ ﺃﻥ ﺍﳊﻠﻲ ﺯﻳﻨﺔ ﻟﻼﺑﺴﻪ ،ﻓﺄﻧﺖ ﺣﺎﱄ ﲟﻔﺎﺧﺮ ﺃﺑﻴﻚ،
ﻻ ﺑﺎﳊﻠﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺸﻨﻒ ﻭﺍﳋﻠﺨﺎﻥ .ﻭﻗﻮﻟﻪ :ﺣﻠﻴﺎﹰ ﲢﻠﻰ ﻣﻨﻚ ﺑﺎﳉﻤﺎﻝ ﻳﻌﲏ :ﺃﻥ ﻛﺮﻡ ﻧﺴﺒﻚ ﺣﻠﻰ
ﻋﻠﻴﻚ ،ﻭﺃﻧﺖ ﺃﻳﻀﺎﹰ ﺣﻠﻰ ﺑﺎﻟﻨﺴﺐ ﺣﻠﻴﺘﻪ ﺍﳉﻤﺎﻝ ﻓﻨﺴﺒﻚ ﻳﺰﻳﻨﻚ ﻭﺃﻧﺖ ﺗﺰﻳﻨﻪ ﲜﻤﺎﻟﻚ .
ﻭﺭﺏ ﻗﺒﺢٍ ﻭﺤﻠﻰ ﺜﻘﺎﻝ
ﺃﺤﺴﻥ ﻤﻨﻬﺎ ﺍﻟﺤﺴﻥ ﻓﻲ ﺍﻟﻤﻌﻁﺎﻝ
ﺍﳌﻌﻄﺎﻝ :ﺍﻟﻌﺎﻃﻞ ،ﺍﻟﱵ ﻻ ﺣﻠﻲ ﻋﻠﻴﻬﺎ .ﻳﻌﲏ :ﺣﺴﻦ ﺍﳊﻠﻲ ﲝﺴﻦ ﻻﺑﺴﻪ ،ﻓﺈﻥ ﺍﳊﺴﻦ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺎﻃﻞ
ﺃﺣﺴﻦ ﻣﻦ ﺍﳊﻠﻲ ﺍﻟﺜﻘﻴﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﻟﻘﺒﻴﺤﺔ .ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ:
ﻭﻓﻲ ﻋﻨﻕ ﺍﻟﺤﺴﻨﺎﺀ ﻴﺴﺘﺤﺴﻥ ﺍﻟﻌﻘﺩ
ﻓﺨﺭ ﺍﻟﻔﺘﻰ ﺒﺎﻟﻨﹼﻔﺱ ﻭﺍﻷﻓﻌﺎﻝ
ﻤﻥ ﻗﺒﻠﻪ ﺒﺎﻟﻌﻡ ﻭﺍﻷﺨﻭﺍﻝ
ﻣﻦ ﻗﺒﻠﻪ :ﺃﻱ ﻣﻦ ﻗﺒﻞ ﻓﺨﺮﻩ ﺑﻌﻤﻪ ﻭﺧﺎﻟﻪ .
ﻳﻘﻮﻝ :ﺍﻟﻔﱴ ﻣﻦ ﻳﻔﺨﺮ ﺑﺄﻓﻌﺎﻟﻪ ﻭﻧﻔﺴﻪ ﻗﺒﻞ ﺍﻓﺘﺨﺎﺭﻩ ﺑﺄﻋﻤﺎﻣﻪ ﻭﺃﺧﻮﺍﻟﻪ .ﻭﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ ﺑﺎﻟﻌﻢ ﻣﺘﻌﻠﻖ
ﲟﺤﺬﻭﻑ .ﺃﻱ :ﻻ ﻳﻔﺨﺮ ﺃﺣﺪ ﺑﻌﻤﻪ ﻭﺧﺎﻟﻪ ،ﻭﻳﺘﺮﻙ ﻧﻔﺴﻪ ﻭﺃﻓﻌﺎﻟﻪ .ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﺒﺎﺀ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﻣﻮﺿﻊ
ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﻗﺒﻠﻪ ﻭﺗﻌﻠﻘﻬﺎ ﺃﻳﻀﺎﹰ ﲟﺤﺬﻭﻑ .ﺃﻱ :ﻣﻦ ﻗﺒﻠﻪ ﻛﺎﺋﻨﺎﹰ ﺑﺎﻟﻌﻢ ﻭﺍﳋﺎﻝ .
ﻳﻘﻮﻝ :ﻗﺎﻝ ﻗﻠﱯ ﺗﺪﺍﻭﻳﺖ ﻣﻦ ﺷﻮﻗﻚ ﺇﱃ ﺃﻫﻠﻚ ﺑﻔﺮﺍﻕ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ،ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺳﻘﻢ ،ﻏﲑ ﺃﻥ
ﺃﻗﺘﻞ ﻣﺎ ﺃﺳﻘﻤﻚ ،ﻣﺎ ﺍﺳﺘﺸﻔﻴﺖ ﺑﻪ .ﻳﻌﲏ :ﺃﻥ ﻓﺮﺍﻕ ﺃﻫﻠﻚ ﺃﻋﻠﻚ ،ﻭﻓﺮﺍﻕ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺬﻱ ﺍﺳﺘﺸﻔﻴﺖ
ﺑﻪ ،ﻓﻬﻮ ﺃﻗﺘﻞ ﻟﻚ ﻭﺃﺩﺣﻰ ﰲ ﺍﻹﻫﻼﻙ .ﻣﻦ ﺍﻟﺬﻱ ﺃﻋﻠﻚ .
ﻭﻗﻴﻞ :ﻫﺬﺍ ﻣﻦ ﻗﻮﻝ ﺍﳌﺘﻨﱯ ﺇﱃ ﻗﻠﺒﻪ ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ:
ﻜﺎﻟﻤﺴﺘﺠﻴﺭ ﻤﻥ ﺍﻟﺭﻤﻀﺎﺀ ﺒﺎﻟﻨﹼﺎﺭ ﺍﻟﻤﺴﺘﺠﻴﺭ ﺒﻌﻤﺭﻭ ﻋﻨﺩ ﻜﺭﺒﺘﻪ
ﻫﻤﻭﻤﺎﹰ ﻗﺩ ﺃﻁﻠﺕ ﻟﻬﺎ ﺍﻟﻌﺭﺍﻜﺎ ﻓﺄﺴﺘﺭ ﻤﻨﻙ ﻨﺠﻭﺍﻨﺎ ﻭﺃﺨﻔﻰ
ﻭﻜ ﻝّ ﺍﻟﻨﹼﺎﺱ ﺯﻭﺭ ﻤﺎ ﺨﻼﻜﺎ ﻭﻤﻥ ﺃﻋﺘﺎﺽ ﻤﻨﻙ ﺇﺫﺍ ﺍﻓﺘﺭﻗﻨﺎ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﻓﺎﺭﻗﺘﻚ ﱂ ﺃﺟﺪ ﻣﻨﻚ ﻋﻮﺿﺎﹰ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻚ ،ﻓﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻏﲑﻙ ﻗﻮﻝ ﺑﻼ ﻓﻌﻞ ،ﻭﻭﻋﺪ ﺑﻼ
ﺇﳒﺎﺯ ،ﻭﺩﻋﻮﻯ ﺑﻼ ﻣﻌﲎ .ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﻄﺎﻥ ،ﰲ ﻣﺮﺛﻴﺔ ﻣﺮﺩﺍﺱ:
ﻤﺎ ﺍﻟﻨﹼﺎﺱ ﺒﻌﺩﻙ ﻴﺎ ﻤﺭﺩﺍﺱ ﺒﺎﻟﻨﹼﺎﺱ ﺃﻨﻜﺭﺕ ﺒﻌﺩﻙ ﻤﻥ ﻗﺩ ﻜﻨﺕ ﺃﻋﺭﻓﻪ
ﻴﻌﻭﺩ ﻭﻟﻡ ﻴﺠﺩ ﻓﻴﻪ ﺍﻤﺘﺴﺎﻜﺎ ﻭﻤﺎ ﺃﻨﺎ ﻏﻴﺭ ﺴﻬﻡٍ ﻓﻲ ﻫﻭﺍ ﺀٍ
ﻳﻘﻮﻝ :ﺇﱐ ﻭﺇﻥ ﺭﺣﻠﺖ ﻋﻨﻚ ،ﻓﺈﱐ ﻻ ﺃﻟﺒﺚ ﺣﱴ ﺃﻋﻮﺩ ﺭﺍﺟﻌﺎﹰ ﺇﻟﻴﻚ ﻛﺎﻟﺴﻬﻢ ﺇﺫﺍ ﺭﻣﻲ ﰲ ﺍﳍﻮﺍﺀ ﻻ ﻳﻘﻒ،
ﺑﻞ ﻳﻨﻌﻜﺲ ﻓﻴﻌﻮﺩ ﻣﻨﺨﻔﻀﺎﹰ ﻭﻫﺬﺍ ﻣﻌﲎ ﺣﺴﻦ ﰲ ﺳﺮﻋﺔ ﺍﻟﺴﲑ ﻭﺍﻟﻌﻮﺩ ،ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﻗﻮﻝ ﺍﻵﺧﺮ:
ﺒﺭﻴﺌﺎﹰ ﻭﻤﻥ ﻗﻌﺭ ﺍﻟﻁﹼﻭﻯ ﺭﻤﺎﻨﻲ ﺭﻤﺎﻨﻲ ﺒﺄﻤﺭ ﻜﻨﺕ ﻤﻨﻪ ﻭﻭﺍﻟﺩﻱ
ﻭﻗﺩ ﻓﺎﺭﻗﺕ ﺩﺍﺭﻙ ﻭﺍﺼﻁﻔﺎﻜﺎ ﺤﻴﻴﺎﹰ ﻤﻥ ﺇﻟﻬﻲ ﺃﻥ ﻴﺭﺍﻨﻲ
ﺣﻴﻴﺎﹰ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ .ﺃﻱ :ﺃﺭﺟﻊ ﻭﺃﻧﺎ ﺃﺳﺘﺤﻲ ﻣﻦ ﺇﳍﻲ ﺃﻥ ﻳﺮﺍﱐ ﻓﺎﺭﻗﺖ ﺩﺍﺭﻙ ،ﻭﺃﻧﺖ ﺻﻔﻮﺗﻪ .ﺃﻱ:
ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺍﺻﻄﻔﺎﻙ ﻣﻦ ﺑﲔ ﺧﻠﻘﻪ ﺍﺳﺘﺤﻴﻴﺖ ﻣﻨﻪ ﺃﻥ ﺃﻓﺎﺭﻗﻚ ﻭﺃﻭﺛﺮ ﻋﻠﻴﻚ ﻏﲑﻙ ،ﻭﻫﻮ ﻗﺪ
ﺍﺧﺘﺎﺭﻙ ﻭﺍﺻﻄﻔﺎﻙ .ﺃﻱ :ﻭﻫﻮ ﻓﻌﻞ ﻣﺎﺽ .
ﻭﺭﻭﻯ ﺍﺑﻦ ﺟﲏ ﺭﲪﻪ ﺍﷲ ﺍﺻﻄﻔﺎﻛﺎ ﺑﻜﺴﺮ ﺍﻟﻄﺎﺀ ﻭﻫﻮ ﻣﺼﺪﺭ ﺍﺻﻄﻔﻰ ﻭﺃﺻﻠﻪ ﺍﳌﺪ ،ﻏﲑ ﺃﻧﻪ ﻗﺼﺮ
ﺿﺮﻭﺭﺓ .ﻭﺍﻷﻭﻝ ﺃﻭﱃ ﻭﺃﺣﺴﻦ ﰲ ﺍﳌﻌﲎ .ﻭﳚﻮﺯ ﺣﻴﻲ ﺑﺎﻟﺮﻓﻊ .ﺃﻱ ﺃﻧﺎ ﺣﻴﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺃﻓﺎﺭﻗﻚ،
ﻭﻗﺪ ﺍﺻﻄﻔﺎﻙ ﻭﻭﻛﻞ ﺇﻟﻴﻚ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩ ﻭﺃﺣﻮﺍﻝ ﺍﻟﺒﻼﺩ .
ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﺳﺎﺭ ﻣﻦ ﺷﻌﺮ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﳌﺘﻨﱯ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ .
ﻭﺧﺮﺝ ﻣﻦ ﻋﻨﺪ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ،ﺣﱴ ﺇﺫﺍ ﻗﺮﺏ ﻣﻦ ﺑﻐﺪﺍﺩ ﻭﺧﺮﺝ ﻣﻦ ﺩﻳﺮ ﺍﻟﻌﺎﻗﻮﻝ ﺧﺮﺝ ﻋﻠﻴﻪ ﻓﺮﺳﺎﻥ
ﻭﺭﺟﺎﻝ ﻣﻦ ﺃﺳﺪ ﻭﺷﻴﺒﺎﻥ ﻓﻘﺘﻞ ﺑﲔ ﺍﻟﺼﺎﻓﻴﺔ ﻭﺩﻳﺮ ﺍﻟﻌﺎﻗﻮﻝ ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻟﺴﺖ ﻟﻴﺎﻝ ﺑﻘﲔ ﻣﻦ ﺷﻬﺮ
ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲬﺴﲔ ﻭﺛﻼﺙ ﻣﺌﺔ ﻭﻗﺘﻞ ﻣﻌﻪ ﻋﺒﺪﻩ ﻭﻗﺘﻞ ﺍﺑﻨﻪ ﺑﻌﺪﻩ .
ﻧﻌﲏ ﺑﺎﻟﺰﻳﺎﺩﺍﺕ ﺍﻷﺑﻴﺎﺕ ﻭﺍﻟﻘﻄﻊ ﺍﻟﱵ ﱂ ﺗﺜﺒﺖ ﰲ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﳍﺬﺍ ﺍﻟﺸﺮﺡ ﻭﻟﻜﻦ ﺍﻃﻤﺄﻧﺖ
ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﳌﺘﻨﱯ.
ﻭﳑﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﺃﻥ ﺍﳌﺘﻨﱯ ﺃﺳﻘﻂ ﻣﻦ ﺩﻳﻮﺍﻧﻪ ﺑﻌﺾ ﺍﻟﻘﻄﻊ ﺍﻟﱵ ﻗﺎﳍﺎ ﰲ ﺻﺒﺎﻩ ﺃﻭ ﺍﺭﲡﻠﻬﺎ ﻭﱂ ﳚﺪﻫﺎ ،ﺃﻭ
ﺍﺳﺘﺤﻰ ﳑﺎ ﻓﻴﻬﺎ ،ﻛﻤﺎ ﺃﺳﻘﻂ ﺃﺑﻴﺎﺗﺎﹰ ﻣﻦ ﻗﺼﺎﺋﺪﻩ ﺣﲔ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺩﻳﻮﺍﻧﻪ ،ﻭﻛﺬﻟﻚ ﺳﻬﺎ ﺍﻟﻨﺴﺎﺥ ﻋﻦ
ﻗﻄﻌﺔ ﺃﻭ ﺑﻴﺖ ،ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﺍ ﻭﻗﻊ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻨﺴﺦ ﰲ ﺃﺑﻴﺎﺕ ﻗﻠﻴﻠﺔ ،ﻭﻟﺴﺒﺐ ﻣﻦ ﺫﻟﻚ ﳚﺪ ﺍﻟﺒﺎﺣﺚ
ﰲ ﺑﻌﺾ ﺍﻟﻘﻄﻊ ﺣﺬﻓ ﺎﹰ ﻭﺇﺛﺒﺎﺗﺎﹰ ﻭﺗﻘﺪﳝﺎﹰ ﻭﺗﺄﺧﲑﺍﹰ ،ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﰲ ﺩﺭﺍﺳﺘﻨﺎ ﻭﻧﺒﻬﻨﺎ ﻋﻠﻴﻪ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﺍﻟﻨﺺ .
ﻭﰲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺷﺎﺭﺣﻨﺎ ،ﻗﻄﻊ ﻭﺃﺑﻴﺎﺕ ﻣﺜﺒﺘﺔ ﰲ ﻣﱳ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻣﺸﺮﻭﺣﺔ .ﺍﻋﺘﱪﻫﺎ ﻏﲑﻩ
ﻣﻦ ﺍﻟﺸﺮﺍﺡ ﻣﻦ ﺯﻳﺎﺩﺍﺕ ﺍﻟﺪﻳﻮﺍﻥ ،ﻭﺫﻟﻚ ﻣﺜﻞ ﻗﻮﻝ ﺃﰊ ﺍﻟﻄﻴﺐ:
ﻭﺃﻨﺕ ﺍﻟﺼﺤﻴﺢ ﺒﺫﺍ ﻻ ﺍﻟﻌﻠﻴﻝ ﻓﺩﻴﺕ ﺒﻤﺎﺫﺍ ﻴﺴﺭ ﺍﻟﺭﺴﻭﻝ
ﻭﺘﺜﺒﺕ ﻓﻴﻙ ﻭﻫﺫﺍ ﻴﺯﻭﻝ ﻋﻭﺍﻗﺏ ﻫﺫﺍ ﺘﺴﻭﺀ ﺍﻟﻌﺩﻭ
ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﺒﻴﺘﺎﻥ ﰲ ﺯﻳﺎﺩﺍﺕ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﺬﻱ ﺣﻘﻘﻪ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺰﺍﻡ ﻭﱂ ﻳﺬﻛﺮﺍ ﰲ ﺍﻟﺘﺒﻴﺎﻥ ،ﻭﺇﻥ
ﺫﻛﺮﳘﺎ ﺍﻟﻮﺍﺣﺪﻱ ﰲ ﺻﻠﺐ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺍﺗﻔﻖ ﻣﻊ ﺷﺎﺭﺣﻨﺎ ﰲ ﺫﻟﻚ .
ﻭﻟﲑﺟﻊ ﺍﻟﺒﺎﺣﺚ ﺇﱃ ﺍﻟﻘﻄﻌﺘﲔ ﺭﻗﻤﻲ 241ﻭ 242ﺍﳌﺜﺒﺘﲔ ﰲ ﺁﺧﺮ ﺍﻟﺴﻴﻔﻴﺎﺕ ،ﻭﻟﻴﻨﻈﺮ ﻫﻮﺍﻣﺸﻬﻤﺎ ﻟﻴﻘﻒ
ﻋﻠﻰ ﻣﺪﻯ ﺍﳋﻼﻑ ﰲ ﺇﺛﺒﺎﻤﺎ ﻋﻨﺪ ﺳﺎﺋﺮ ﺍﻟﺸﺮﺍﺡ .
ﻭﻟﻘﺪ ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﺗﺘﺒﻊ ﺯﻳﺎﺩﺍﺕ ﺷﻌﺮ ﺍﳌﺘﻨﱯ ﻓﺄﺛﺒﺘﻬﺎ ﳊﻘﺎﹰ ﳍﺬﺍ ﺍﻟﺸﺮﺡ ،ﻭﻟﻜﻦ ﺭﺃﻳﺖ ﺃﻥ ﲨﻊ ﺍﻟﺰﻳﺎﺩﺍﺕ
ﻛﻠﻬﺎ ﻳﻄﻮﻝ ،ﻭﻳﺪﺧﻠﻨﺎ ﰲ ﻧﻘﺪ ﻃﻮﻳﻞ ،ﻧﺰﻳﻒ ﺑﻪ ﺑﻌﺾ ﺍﻟﻘﺼﺎﺋﺪ ﻭﺍﻟﻘﻄﻊ ﺍﻟﱵ ﻧﺴﺒﺖ ﺇﱃ ﺍﻟﺸﺎﻋﺮ .ﻭﻗﺪ
ﺳﺒﻘﻨﺎ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺒﺖ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻴﻤﲏ ﺍﻟﺮﺍﺟﻜﻮﰐ ﻭﻧﺸﺮﻫﺎ ﰲ ﻛﺘﺎﺏ ﻋﻠﻰ ﺣﺪﺓ ﺯﻳﺎﺩﺍﺕ ﺩﻳﻮﺍﻥ ﺷﻌﺮ
ﺍﳌﺘﻨﱯ ﻓﻜﻔﺎﻧﺎ ﻣﺌﻮﻧﺔ ﻫﺬﺍ ﺍﳉﻬﺪ ﻭﺳﺄﻛﺘﻘﻲ ﺑﺎﻟﺰﻳﺎﺩﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺍﻃﻤﺄﻧﺖ ﻧﻔﺴﻲ ﺇﻟﻴﻬﺎ ﻣﻊ ﺫﻛﺮ
ﻣﺼﺎﺩﺭﻫﺎ :ﺃﻭﻝ ﺷﻌﺮ ﻧﻈﻤﻪ ﻭﻫﻮ ﺻﱯ ﻳﺘﻐﺰﻝ:
ﻭﻗﻀﻰ ﺍﷲ ﺒﻌﺩ ﺫﺍﻙ ﺍﺠﺘﻤﺎﻋﺎ ﺒﺄﺒﻲ ﻤﻥ ﻭﺩﺩﺘﻪ ﻓﺎﻓﺘﺭﻗﻨﺎ
ﻜﺎﻥ ﺘﺴﻠﻴﻤﻪ ﻋﻠﻲ ﻭﺩﺍﻋﺎ ﻓﺎﻗﺘﺭﻓﻨﺎ ﺠﻭﻻﹰ ﻓﻠﻤﺎ ﺍﻟﺘﻘﻴﻨﺎ
ﻭﻗﺎﻝ ﳝﺪﺡ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻌﻠﻮﻱ ﺍﻟﻜﻮﰲ:
ﺃﻴﻥ ﺃﻫﻝ ﺍﻟﺨﻴﺎﻡ ﻭﺍﻷﻁﻨﺎﺏ ؟ ﻴﺎ ﺩﻴﺎﺭ ﺍﻟﻌﺒﺎﻫﺭ ﺍﻷﺘﺭﺍﺏ